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Digitized by the Internet Archive
in 2007 with funding from
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http://www.archive.org/details/commentaryonbook04calvuoft

ee
op cta r

Bes 096
THE vo7
ELEVENTH ANNUAL REPORT

OF

The Calvin Hocietyp.

INSTITUTED IN MAY MDCCCXLIII.
FOR THE PUBLICATION OF NEW TRANSLATIONS OF THE WORKS OF
JOHN CALVIN.

“Tue VexERABLE Catvin.”— I hold the memory of Calvin in high veneration ; his Works
have a place in my library; and in the study of the Holy Scriptures he is one of the Commenta-
tors I most frequently consult.”—Bisnop Horsiey, ©

“ Calvin’s Commentaries remain, after three centuries, unparalleled for force of mind, justness
of exposition, and practical views of Christianity.’—Bisnor or Catcurta, ( Wilson.)

“« The Genevese Reformer (CALvrin) surpassed K nox in the extent of his theological learning, and
in the unrivalled solidity and clearness of his judgment.’"—M‘Cruik, Life of Knox.

‘‘ A minister without this, is without one of the best Commentaries on the Scriptures, anda
valuable body of Divinity."—BicxerstxetH, Christian Student.

FOR THE YEAR MDCCCLITIYI.

EDINBURGH: |
PRINTED BY T. CONSTABLE, PRINTER TO HER MAJESTY.

MDCCCLIY.

Patrons.

HIS GRACE THE DUKE OF MANCHESTER.

HIS GRACE THE DUKE OF ARGYLL.

HER GRACE THE DUCHESS OF GORDON.

THE MOST NOBLE THE MARQUESS CHOLMONDELEY.
THE MOST NOBLE THE MARQUESS OF BREADALBANE.
THE RIGHT HON. THE EARL OF SHAFTESBURY.

THE RIGHT HON. LORD VISCOUNT HILL,

RIGHT REV. THE LORD BISHOP OF CASHEL AND WATERFORD.
RIGHT REV. THE BISHOP OF CALCUTTA.

RIGHT REV. THE BISHOP OF GEORGIA, U.S.

RIGHT REV. THE BISHOP OF ILLINOIS, U.S.

THE RIGHT HON. LORD LINDSAY.

THE RIGHT HON. LORD RAYLEIGH.

Secretary, Robert Pitcairn, F.S.A. Scot.

Catvin Socrery’s Orrice, 9 NortHUMBERLAND Srreet, EprnBurcH.

New Subscribers are still admitted on the original terms, All the Works
hitherto published may be obtained at once on transmitting £11 to the Secre-
tary ; or, parties may take one or more years’ Books, and obtain the remainder
at intervals, quarterly or yearly, or when most convenient for them.

Separate Commentaries, or odd volumes, may now be had by Non-Subseribers
at 7s. 6d. per vol., (excepting the InstiruTEs,; which are 10s. each vol.)

¢er Post-Ofice Orders and Bank Bills or Cheques to be made payable to the
_ Secretary, and transmitted direct to the Office.

THE

ELEVENTH ANNUAL REPORT
FOR THE YEAR 1853.

Ac English Cranslations of Calbin’s Gorks.

For a considerable time previous to the Report for 1852 being
circulated, a very large number of the Subscribers to the Society
had urgently suggested the propriety of bringing this New Trans-
LATION ScHEME to a close, as speedily as should be deemed com-
patible with the present Series embracing the whole of the Practr-
cAL Commentaries .of the great Genevan Reformer. This was
accordingly notified in last year’s Report, and no time was lost in
maturing arrangements for closing the Society’s operations at the
end of the year 1855.

With this view, exertions have been made to confine the remain-
ing Publications strictly to the early completion of Calvin’s Com-
mentaries on those Books of raze O_p Testament which have been
in preparation for several years past, including the Book of Josnua;
while, at the same time, the whole of the remaining Commentaries
on THE New Testament (which have likewise been for a long time
in careful and steady progress) shall be presented to the Subscribers
during 1854 and 1855—+the two last years of the Society.

It has therefore been Resolved, after mature consideration, that,
with the Divine permission and blessing, rE CALVIN TRANSLATIONS
shall be brought to a termination in December 1855, when it is
purposed to circulate the last two volumes.

According to this plan, the present Series, when perfected, will
comprehend THE WHOLE OF CALVIN’S PRACTICAL EXPOSITIONS ON
THE Hoty Scriptures. For the information of such of our Sub-
scribers as have not convenient access to the Amsterdam Edition
of the collected Works of Ca.viy, in the original, it may be ex-

4 NEW TRANSLATIONS OF CALVIN’S WORKS.

plained that the only portions of that venerable and illustrious man’s
Theological Writings which our plan does not now admit of being
translated by the Society, are: The Commentaries on the first book
of Samuet and the book of Jos; his MisceL1anrous TREATISES
and ‘T'eoLocicaL Writings ; his SeRMoNns, CONTROVERSIAL WRIT-
InGs, additional Tracts, and Minor Works, besides the extensive
and valuable EristoLary CoRRESPONDENCE, to which latter portion
special reference was made in the last Report. ‘These various Works
would probably have afforded matter for above thirty additional
Volumes, independently of the uncollected Publications in French
and Latin, and the Collection of unpublished Manuscripts which
are still preserved at Geneva—making in all as large a Collection
of Volumes as those we have already been enabled to prepare for
our Members!

The Secretary has the greatest satisfaction in announcing, that
the EpistoLARY CORRESPONDENCE OF CALVIN, to which he alluded
in the Report for 1852 as being in the course of arrangement for
publication, will now speedily be published by his friend, Mr.
THomas ConstaBL_e. From the origin of this Society, it had been
a favourite and anxious desire of the Secretary to have collected
and published in the present Series A COMPLETE COLLECTION OF
THE Letrers oF CALVIN which remain; and with that view he
had, for a period of several years, a good deal of correspondence
for the purpose of securing all that could then have been gathered
in Geneva and France, &c. However, he most cheerfully relin-
quished all idea of prosecuting that publication, as soon as he ascer-
tained, from the best authority, that the whole of these materials had —
already been collected, and were in the course of being arranged
for publication by Dr. JuLes Bonner. As a Prospectus of this most
interesting Collection has already been prepared, it is only necessary
to refer the Subscribers to the copies of it which accompany the pre-
sent Report. It is trusted that the announcement will be received
with the liveliest interest by the Religious Public, as well as by
literary and historical readers, as one of great importance and
value at this most remarkable era of the world.

With these brief explanations as to the completion of the present
Series, in December 1855, it only remains to state, that the Books
which have been distributed in return for the Annual Subscriptions
received for the year 1853, are the following :—

NEW TRANSLATIONS OF CALVIN’S WORKS. 5

I. CoMMENTARIES ON THE Book OF THE PRoPHeEr Danie, Vol.

II., (the last,) with Dissertation, a New Translation of the
Hebrew and Chaldee Text of Daniel, a Summary of the
Historical and Prophetic portions of the whole Book, accord-
ing to Calvin’s view of its contents. A Notice of Ancient
Codexes and Versions; a List of the most valuable Ancient
and Modern Expositions of this Prophet, with concise Epi-
tomes of the most important; an Index of the Scripture
Passages quoted throughout ; an Index to the Hebrew words
illustrated ; and a copious Index of the chief words and sub-
jects treated of in these Volumes. By the Rev. Thos.
Myers, M.A., Vicar of Sheriff-Hutton, Yorkshire.

II. COMMENTARIES ON THE LAST FOUR Booxs or Mosks,
ARRANGED IN THE FORM OF A Harmony, Vol. II., with
Annotations, &c., by the Rev. Charles W. Bingham, M.A.,
Rector of Melcombe-Horsey, Dorset, and formerly Fellow of
New College, Oxford.

III. ComMENTARIES ON THE PrRopuHectes oF Isarau, Vol. IV.,
(the last,) with New Translation of the Text; Passages of
Scripture explained and quoted ; Hebrew and Greek words
illustrated ; and copious Index to the Four Vols. By the
Rev. William Pringle, Auchterarder.

IV. CoMMENTARIES ON THE EpistLe oF St. PauL TO THE
Hesrews, (completed,) in one Vol., with Annotations; New
Translation of the Text of the Epistle; Passages of Scrip-
ture explained and quoted ; Hebrew and Greek words illus-
trated; and a copious Index. By the Rev. John Owen,
Vicar of Thrussington, Leicestershire.

These Volumes form the Twenty-first and Twenty-second Issues.

The four Volumes above-mentioned are in the course of being
transmitted, through the usual channels, to every Member whose
Subscriptions have hitherto reached THE Orrice, 9, Northumberland
Street, Edinburgh. Parties whose friends or Correspondents have
omitted to remit their ANNUAL SuBscRIPTIONS and ArRREars, will
be so good as instruct them to do so without delay, by Post-Office
or Bank Orders, or Cheques, payable to the Secretary, and their
Parcels will immediately be sent free of carriage to any address in
London, Dublin, or Edinburgh ; or they will be booked at Railway
Offices, or other Public conveyances, to be forwarded from thence,

6 NEW TRANSLATIONS OF CALVIN’S WORKS.

at their own risk and expense, to their respective destinations.
Those who wish their Bankers to pay their Subscriptions yearly,
will be pleased to send the Secretary a special Mandate to that
effect. *

To facilitate the prompt and accurate delivery of future parcels,
Subscribers are particularly requested to send timely notice to the
Office of the Secretary of all the changes of Residence and Address,
or of any alteration in the present mode of conveyance.

The necessity of making prompt and punctual payment of the
Annual Contributions is again most earnestly impressed on the
Subscribers, so as to enable the Secretary to arrange the various
materials—to put the Works to press at an earlier date than hereto-
fore—and to regulate the number of copies to be printed. If the
Members were uniformly to transmit their Annual payments, in
the usual manner, direct tothe Office in Edinburgh, in January or
February of each year, all the other arrangements would be greatly
facilitated ; and early delivery of the Books would also be secured
till the close of the Society’s operations.

Tue Works which are in preparation for THe Year 1854, in
return for the Annual Subscription payable on the First day of
January 1854, and which will form the Twenty-third and Twenty-
fourth Issues, are the following :—

1. CoMMENTARY AND HARMONY OF THE PentateucH. VOL, III.

. COMMENTARY ON THE PROPHECIES OF JEREMIAH. VoL. IV.

3. COMMENTARY ON THE EPISTLES TO THE GALATIANS AND
Eruestans.—(Completed.) ,

4, COMMENTARY ON THE Boox or Josuua, &c.—( Completed.)

i)

THe Works for the Year 1855 are also in active preparation.
From the arrangements which have already been made, the Secre-
tary can pledge himself that, under the permission and _bless-
ing of God, this invaluable Series of the Worxs or Catvin will be
brought to a satisfactory termination in the month of December of
that year, (1855.)

NEW TRANSLATIONS OF CALVIN’S WORKS. 7

APPEAL TO THE SUBSCRIBERS.

- Ow several occasions, the SecreTaRy has made known to the
Subscribers to this Scheme, in general terms, the very heavy ad-
vances he has been induced to make in furtherance of the amended
plan of New anp OricinaL TRANSLATIONS of the choicest of the
Works of Calvin. This he voluntarily undertook in the Spring of
the year 1844, after the Committee of Management had resiled
from all pecuniary responsibilities, as they were unanimously of
opinion that the Annual Subscription of £1 was inadequate to meet
the increased outlays necessary for producing New Translations,
and providing costly books of reference for the use of the Editors
in preparing their respective volumes. From that date, all the
anxious and laborious duties of Editorial Secretary, Conductor, and
Treasurer of the entire Scheme devolved upon him; and since the
establishment of the Society in 1843—now a period of eleven years
—he has, from year to year, unshrinkingly provided the funds neces-
sary for the preparation and publishing of this very extensive Series,
at present consisting of Forty-Four large Octavo Volumes, This
has been done on such a scale, and the works have been produced
at such an expense, that the super-expenditure, (over and above all
Subscriptions and Sales of the books,) now amounts to upwards of
Three Thousand Pounds. Since the year 1844 there has never
been fewer than Ten or Twelve Volumes in preparation, to pro-
vide for the regular and uninterrupted supply of carefully elaborated
and revised materials. This fact will, of itself, shew to Subscribers
who are not conversant with such matters, the great difficulties and
perplexities attending the publication of Works on a scale of such
magnitude. From first to last he has received no pecuniary aid
from Members, excepting in two instances, where double subscrip-
tions have been transmitted for the last three or four years, by kind
and considerate Members who were desirous of shewing, in this
manner, the zeal they take in the successful termination of the
Scheme, and the expression of their sympathy, by contributing thus
far towards the reduction of these outlays.

The Secretary trusts that it is only necessary to let these few and
simple facts be known to the Subscribers at large, to induce them, and
the well-wishers of such undertakings as the present, to take a much
warmer and heartier interest in the increased circulation of complete
Sets of the Works. With a little organization and management,

8 NEW TRANSLATIONS OF CALVIN’S WORKS.

it is certain that at least 350 or 400 Sets of the Works could
readily be disposed of by Members, individually, or by the opera-
tions of a regularly organized and active Committee. It is hoped
that every one who is desirous of promoting this object will cheer-
fully co-operate in enlarging the numbers of our Subscribers and
the sale of the Publications by every means in their power.

An earnest Appeal is therefore once more made to EACH
SUBSCRIBER to lend his utmost influence and systematic
personal support towards the extension of the Sale of complete
Sets of the Calvin Society’s Publications, and the increase of
its regular Members.

There are comparatively few individuals who cannot prevail on
one or more of their friends to join our Scheme, or at least influence
others who have the means, or have the direction of Parish,
Congregational, Vestry or Lending Libraries, Religious Societies,
Reading Clubs, and other Public Institutions, to purchase the
whole Series for their respective Libraries. Other Subscribers
might, individually, or with the pecuniary assistance of a few
private friends, present Sets of the Works to their own MinisTERs,
to Missionary Societies, to deserving Strupents or Divinity, or
to religious friends.

A few honourable and praiseworthy instances may be given at
random from the Subscription Lists of the Society, in illustration of
this efficient mode of increasing the circulation of these Books :—

THe Free Cuurca or Scorianp have regularly supplied Sia
Missionaries on their Inptan Scueme, and Four Missionaries em-
ployed in the ConveRsION oF THE JEWS, since the institution of
this Society—with complete Sets of the Works.—Private individuals
have likewise generously presented Sets to the Lonpon City Mis-
sion; ReLicious Tract Society; Stepney CoLteGe; HomEerToN
CoLtece; Liverroot Sunpay Instirure; Maperra Liprary;
Parker Society; Weuisn Catvinistic Meruopist CoLiees,
Trevereca; St. Edmund’s Hall, Oxrorp; King’s College, AnEr-
DEEN; Marischal College, Theological Library, ABERDEEN; Uni-
versities of EpinsurcH and St. Anprews; Theological Library,
Epinsured CoLiece; Free Church College, Envinsureu; Baptist
College, Bristot; Presbytery of Cape Breton, Nova Scoria;
Divinity College, Betrast; Diocesan Library, CasHeL; Dean and
Chapter Library, PerernoroucH; RorupraamM Co.iece; Edin-
burgh SeLect Susscriprion Liprary; Edinburgh PaitosorHicaL

NEW TRANSLATIONS OF CALVIN’S WORKS. 9

INsTITUTION; PRESBYTERIAN Boarp or Pusticatron, United
States; Crericay Lisraries, at Lancaster, Stockport, Lincoln’s-
Inn-Fields, &c.; Tae Youne Men’s CuristiAn ASsociATION IN
Lonpony, and the kindred Association of that name 1n DuBLiIn—
while numerous Sets are regularly transmitted to CoLLEGES IN
America, and Missionaries in Inpra, Caina, New ZEALAND, &c.
Besides these, it is gratifying to mention that the Public Religious
Institutions, Vestry and Parish Libraries, and Book Clubs, who
subscribe from their respective funds, have of late been gradually
increasing in number.

The value and importance of CaLvin’s COMMENTARIES are now
much more widely known and acknowledged; and very many in-
dividuals have joined the Society, within the last few years, who
have frankly declared that at the origin of these Translations they
were quite ignorant of the true character and merit of Calvin’s
Writings, and that they patiently watched the progress of our Works
until they were thoroughly satisfied with their evangelical sound-
ness, as well as their value to Ministers in preparing for the pulpit.

Before closing this Report, it may be noticed that the Books of
the concluding year of the Calvin Society, have for a consider-
able time been in steady and satisfactory progress in the hands of
our indefatigable and learned Translators and Editors. They con-
sist of the following Volumes :—

1. Harmony oF THE PentaTEUCH, VoL. IV.—( Completed.)

2. CoMMENTARY ON THE PROPHECIES OF JEREMIAH, VOL. V.,
AND LAMENTATIONS.—(Completed. )

8. COMMENTARY ON THE EpisTLEs To TimotHy, Titus, AND
Puitemon.—(Completed.)

4, COMMENTARY ON THE CATHOLIC EPistTLEs OF PETER, JOHN,
JAMES, AND JUDE.—(Completed. )

These Volumes are to form the Twenty-fifth and Twenty-sixth Issues.
It is expected that the Books for 1854 and 1855 will be delivered
as nearly as possible in the order announced, when the number of
our Series of Calvin’s Works will extend to Fifty-two Volumes.

RE-ISSUE

OF

Che Hew Cranslations of Calvin's Corks.

In compliance with various suggestions which had been made
from time to time, it was resolved early in 1850, to make a Re-
IssUE OF THE WHOLE OF CaLyin’s Works so far as they have
hitherto been completed. This Re-Issuz commenced on Ist
November 1850, to enable New Susscrisers to join the Society
on the most favourable terms, (being the same price as was paid
for the original Subscription.) Individuals now joining, may thus
procure the Books, either together or periodically, as shall be
most convenient for them ;—and non-subscribing Clergy, Students
of Divinity, and others, will also be enabled, by the plan announced
in the Prospectus, to select any of the SepARATE COMMENTARIES Or
Portions of these Translations which they may require.

For the particulars of the Re-Issue, reference is made to the
Circular annexed to the present Report. Subscribers and their
friends who are desirous of assisting in forwarding the object of
this proposal, will be supplied with copies for circulation on apply-
ing at the Secretary’s Office, or packets will be sent to any addresses
which shall be forwarded to him for that purpose.

The whole Series of the eleven years’ Works hitherto pub-
lished, is now ready at the Depository, for immediate delivery,
free of Charge, in London, Dublin, and Edinburgh.

RECEIPTS FOR THE SUBSCRIPTION DUE ON THE FIRST DAY OF
JANUARY, will be ready at the Orrice in Edinburgh previous to |
the close of each year, so as to be transmitted in course of post to
Subscribers, or their Correspondents or Agents, sending the remit-
tances, which, for the sake of greater security, are requested to be
uniformly made, not in Cash or Bank Notes, but by Post-Office
Orders, Bank Bills, or Cheques, payable to the Secretary.

*,* Itwill be esteemed as a personal favour, and will likewise greatly
tend to alleviate the present pressure, if those Subscribers who can
without inconvenience, advance the Subscriptions for 1854 and 1855,
will kindly include both years’ Subscriptions in their next remittance
in January.

ROBERT PITCAIRN,
Acting and Editorial Secretary.

Cavin Socrety’s OFFIcE,
9, NoRTHUMBERLAND STREET, EDINBURGH,
lst December 18538.

P Ist January 1854.
PROSPECTUS OF CALVIN’S WORKS.

NEW ENGLISH TRANSLATIONS.

THE WHOLE SERIES, SO FAR AS PUBLISHED, MAY BE HAD immediately, on remittance
by Orders payable to the Secretary; ok THE IssUES WILL BE DELIVERED QUARTERLY
oR YEARLY, AS SHALL BE MOST CONVENIENT TO INTENDING SUBSCRIBERS, until the com-

pletion of the Works—in December 1855.

Calvin Translation Society,

INSTITUTED MAY, 18438.
J tris.

THE DUKE OF ARGYLL. THE DUKE OF MANCHESTER.

THE DUCHESS OF GORDON. «* THE MARQUESS OF BREADALBANE.
THE MARQUESS OF CHOLMONDELEY. THE EARL OF SHAFTESBURY.
LORD VISCOUNT HILL. THE LORD BISHOP OF CASHEL AND
THE LORD BISHOP OF CALCUTTA. WATERFORD, &c.

THE BISHOP OF GEORGIA, U.S. THE BISHOP OF ILLINOIS, U.S.
LORD LINDSAY. LORD RAYLEIGH.

Robert Pitcairn, F.S.A.Scot. Secretary. Office, 9 Northumberland Street, Edinburgh.

*€THE VENERABLE CALVIN.—I hold the memory of CAnvin in high veneration; his Works have a place in my library; and
in the study of the Holy Scriptures he is one of the Commentators I most frequently consult.”—Bisnop Horsey.

**Caiyvin’s COMMENTARiEs remain, after three centuries, unparalleled for force of mind, justness of expression, and practical
views of Christianity.”—Bisnopr or Catcutra, ( Wilson.)

“Tue Genevese Reformer (Carvin) surpassed Knox in the extent of his theological learning, and in the unrivalled solidity
and clearness of his judgment.”—M‘Crix, Life of Knox.

“A Minister without this, is without one of the best Commentaries on Tue ScripturRss, and a valuable body of Divinity.”"—
BickersTETH, Christian Student.

Four Large Octavo Volumes Yearly to Subscribers, for One Pound.

AmonGsrT the Theological Works which were widely circulated in England and Scotland during the latter
part of the Sixteenth Century, Translations of many of the Writings of Joun Carvin had a distinguished
place. Of his eminence as a Divine and ComMENTrATOR ON THE HoLy ScRIPTURES, it is unnecessary here
to speak, though few are now fully aware of the very high respect in which his Works were held by all the
leading English Reformers and Ecclesiastical Writers from Cranmer to Hooker, and the extensive benefits
resulting to the Church of Christ from his literary labours. At that time, doctrines which he never held were
hot attributed to him; nor were sentiments imputed to him which he never advocated. Bishop Horsley well
advised, to ascertain what is Calvinism and what is not.

It has now been resolved not to reprint any of the old Translations, but to have accurate and faithful NEw
TRANSLATIONS prepared for the present undertaking. There can be no donbt that this important Serres oF
THE THEOLOGY OF THE PRroTESTANT REFORMATION will be acceptable and vseful at the present period—to all
who value true Scriptural Doctrines—who thoroughly approve the principles of the Protestant Faith—and who
duly appreciate these valuable Writings; but especially are they needful to all who are engaged in the study
of Divinity and in the exposition of Tae SACRED SCRIPTURES.

It is proposed to print New TransxaTions of all CALviIn’s Practica, ComMENTS ON SCRIPTURE,
Institutes and THroLocicaL, TREATISES, so as to present A COMPLETE COLLECTION OF HIS CHOICEST
Works. Four volumes (each containing on an average 5() pages) will be delivered to every Subscriber, for
each Annual Subscription of One Pound, paid in advance on 1st January yearly. Copious Tables and Indices
are appended to each of the Commentaries, &c., to facilitate reference, and to render the whole Series more
generally useful and acceptable to every class of readers. To secure the eflicient working of this plan, the
_ impression is limited to 2500 copies.

For the above mentioned Annual Subscription of One Pound, it is arranged that in two years the most
important of the Translations will be completed, and the present Series closed in December 1855. Each

Work will be independent of the rest; but the whole will be uniform in size and type, as far as the extent
of the respective Work will permit.

«S Managers of Public, Parochial, Congregational, Vestry or Lending Libraries,
Religious Societies, Reading Clubs, and other Public Institutions, are respectfully
invited to consider the advantage of subscribing to these Translations. Parties wishing to make presents to
‘Parish Libraries, Ministers, Students of Divinity, or Private friends, would also find
that these Works could not fail to be a very useful and acceptable gift.

rr

Subscription (£1) payable in advance, on Ist January.

*,* Any portion of the above Works, odd Volumes, or separate Commentaries,
may be selected by Non-Subscribers at 7s. 6d. per Volume. The Insrrrures
_ {or odd Volumes of that Work to complete sets) supplied at 10s. per Volume.

Books delivered free in London, Dublin, and Edinburgh.

ISSUES OF THE WORKS OF THE CALVIN TRANSLATION SOCIETY.

¢@ TO BE COMPLETED IN DECEMBER 1855.

——nrr

—

BOOKS ISSUED FOR THE FIRST YEAR, (1843.)'

ROMANS, (Old English Version.) — TRACTS, Vol. I. (completed,) «...-++++ sree -- First Issue.
ACTS OF THE APOSTLES, (Old English Version.) Vols. I. & II. eoamaale af - Second Tssue.

SECOND YEAR, (1844.)
INSTITUTES, Vol. l.— HARMONY OF THE EVANGELISTS, Vol. I.,-+-+++-++++++++-Third Issue.
ENGTIVUTES: VolAS, —PGRTAMG, Viol. Ti, covarts tsar ts ndese re cstees nnatws cae dea vestige Fourth Issue.

THIRD YEAR, ecsgcahy )
HARMONY OF THE EVANGELISTS, Vols. II. & III, coccesccrccccecsecssoee + oft IRM
INSTITUTES, Vol. III. (completed.) — PSALMS, Vol. IL, ectneby op tte dics hel be ce ue ee Oe Sixth Issue.

FOURTH YEAR, (1846.) ~
TWELVE MINOR PROPHETS, Vols. I. & I1.,.e+--secccececccccsccctccscceccesceesss Qeventh Tssue.
JOHN'S GOSPEL, Vol. 1. — PSALMS, Vol. IIIL.,--- ++ eeeeee cece Meccececcercceseeeeeess+ Eighth Issue.

FIFTH YEAR, (1847.)
TWELVE MINOR PROPHETS, Vol. 11]. —GENESIS, Vol. L., «++ cress ceeeeeceeeeeues Ninth Issue.
PSALMS, Vol. IV.—JOHN’S GOSPEL, Vol. II. (completed,).+-++++++eeeeeeceeeerersees - Lenth Issue.

= SIXTH YEAR, (1848.)

TWELVE MINOR PROPHETS, Vol. 1V. -CORINTHIANS, Vol. I., sererceeeceses Bleventh Issue.
PSALMS, Vol. V., (completed.) — EZEKIEL, Vol. I., a resssenscectenerees Twelfth Issue.

SEVENTH YEAR, (1849.) *
TWELVE MINOR PROPHETS, Vol. V., (comp.) — CORINTHIANS, Vol. II., (comp.)-- Thirteenth Issue.
ROMANS, (New Translation—completed.) — TRACTS, Vol. I].,- «s+ceesserecceseeeeesees Fourteenth Issue.

EIGHTH YEAR, (1850.)
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LETTERS OF JOHN CALVIN

COMPILED FROM THE ORIGINAL MANUSCRIPTS.

WITH AN INTRODUCTION AND HISTORICAL NOTES BY
DR. JULES BONNET.

Eprnpurce, 31, St. ANDREW Square,
November 1853.

A few days before his death, in one of their latest confer-
ences, Calvin, when shewing to Theodore Beza the most highly
valued of his possessions—the manuscripts in his library and the
documents included in his extensive correspondence with the most
illustrious persons of his time, requested that they should be
carefully collected after his death; and that a selection from
his own letters, made by his friends, should be presented to the
Reformed Churches, as a crowning testimony of the anxious
interest and affection of their founder.

This request of the dying Reformer, although deeply graven
on the hearts of his disciples, Jean de Budé, Laurent de Nor-
mandie, Charles de Jonvillers, and Théodore de Béze, was but
tardily and imperfectly fulfilled. Nearly three centuries have
passed since his death, and notwithstanding the reverence that
attends upon the honoured name of Calvin, and the numerous
elaborate works which have been devoted to his memory by
eminent authors in France and other lands, the earnest desire
of the Reformer has never been fully complied with: the precious
documents of his correspondence have remained forgotten amid
the dust of those libraries and other places of record, whence for

2

the first time this inestimable treasure is now drawn forth, to be
added to the history of the world. ,

The collection of which we have to announce the approach-
ing publication is the fruit of five years of assiduous labour and
research in the libraries of France, of Germany, and of Switzer-
land, and will contain about five hundred letters which have
never before been published. Entrusted by the French Govern-
ment with a scientific foreign mission, which afforded him an
opportunity of gathering together a portion of this correspon-
dence dispersed throughout the whole of Europe, the Editor has
spared no pains in rendering as complete as possible a collection
which cannot fail to cast a flood of light upon the great religious
Revolution of the sixteenth century.

The correspondence of Calvin commenced in his early youth,
in the year 1528, and was concluded on his deathbed in the
month of May 1564. It thus includes each phase of his event-
ful life, from the obscure scholar of Bourges and of Paris,—only
escaping death by exile,—to the triumphant Reformer, who
having lived to see his task accomplished, would not fear to die.
We know not a work of equal interest with these letters, written
almost daily, in which the events of an epoch and a life of in-
comparable importance are reflected, where the familiar out-
pourings of friendship are mingled with grave and scientific
disquisitions, and the high and holy breathings of a fervent faith.
From a bed of suffering and unceasing toil, Calvin pursues, with
an attentive eye, the progress of the Reformation, recording
anxiously its victories and its reverses in every State of Europe.
He exhorts our own Edward VI., the youthful king of England,
and Margaret of Valois, the noble sister of Francis the
First; he writes to Luther and Melanchthon; he prompts John
Knox, and directs Coligny, Condé, and the Duchess of Ferrara.
The same man, worn out by sleeplessness and pain, wrestles
with incipient heresy, encourages the infant Churches, fortifies
martyrs, counsels the Protestant Princes with a prudence and a
policy at once most able and far-sighted, engages in controversy,
conducts negotiations, teaches, prays, and in his last farewell to

the ministers of Geneva, leaves us a noble and affecting legacy,
which the Church of God will accept and cherish as the political
and religious testament of his life. We trust that we have made
apparent the interest that thus attaches to the correspondence
of Calvin—that common heritage of the Churches which the
Reformation has set free, and of those nations which are still
animated by its spirit. England’s portion in this glorious heri-
tage is certainly neither the poorest nor the least honourable.
Calvin’s letters to the young king Edward VI., to Archbishop
Cranmer, and the Duke of Somerset, breathing a prudence and
a wisdom which time has proved and vindicated, are among the
most precious relics of the history of the Reformation in our
land, and afford the most striking monuments of the faith and
genius of the Reformer.

Tomas ConsTABLE & Co. propose to publish these interesting
Letters, translated from the original Latin and French Manu-
scripts, with Dr. Bonnet’s Introduction and Historical Notes, in
Jour handsome octavo volumes, at 10s. 6d. per vol. The arrange-
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Jirst volume will be ready for publication early in 1854.

It is requested that intending Subscribers will order the Work
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COMMENTARY

THE PROPHET ISATAH.

VOL. IV.

THE CALVIN TRANSLATION SOCIETY.

INSTITUTED IN MAY M.DCCC.XLIII.

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COMMENTARY

ON THE

BOOK OF THE PROPHET ISATAH.

BY JOHN CALVIN.

TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH
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COMMENTARY

ON THE BOOK OF

THE PROPHET ISATAH.

CHAPTER XLLX.

1. Listen, O isles, unto me; and
hearken, ye people, from far; The
Lord hath called me from the womb ;
from the bowels of my mother hath
he made mention of my name.

2. And he hath made my mouth
like a sharp sword; in the shadow
of his hand hath he hid me, and made
me a polished shaft; in his quiver
hath he hid me;

3. And said unto me, Thou art
my servant, O Israel], in whom I will
be glorified.

4, Then I said, I have laboured
in vain, I have spent my strength
for nought, and in vain; yet surely
my judgment is with the Lord, and
my work with my God.

5. And now, saith the Lord that
formed me from the womb to be his
servant, to bring Jacob again to him,
Though Israel be not gathered, yet
shall I be glorious in the eyes of the
Lord, and my God shall be my
strength.

6. And he said, It is a light thing
that thou shouldest be my servant, to
raise up the tribes of Jacob, and to
restore the preserved of Israel; I
will also give thee fora light to the
Gentiles, that thou mayest be my
salvation unto the end of the earth.

7. Thus saith the Lord, the Re-

1. Audite me, Insulz, et atten-
dite populie longinquo. Iehova ex
utero vocavit me, e ventre matris
mee habuit in memoria nomen
meum.

2. Et posuit os meum quasi gla-
dium acutum ; in umbra manus suze
protexit me, et posuit me in sagit-
tam tersam, in pharetra sua abscon-
dit me.

3. Et dixit mihi, Servus meus es,
Israel, in te gloriabor.

4. Ego autem dixi, Frustra labo-
ravi; inaniter et vane fortitudinem
meam consumpsi. At judicium
meum coram Iehova, et opus meum
coram Deo meo.

5. Et nunc dicit Iehova, qui for-
mavit me ab utero in servum sibi,
ut reducam ad se Iacob. Atque ut
Israel non colligatur, tamen glorio-
sus ero in oculis Iehove, et Deus
meus erit fortitudo mea.

6. Et ait, Leve est ut tu mihi sis
servus ad suscitandas tribus Iacob,
et desolationes* Israel ut restituas.
Itaque constitui te in lucem Gen-
tium, ut sis salus mea ad extremum
terre.

7. Sic dicit Iehova redemptor Is-

6 COMMENTARY ON ISAIAH.

deemer of Israel, and his Holy One,
to him whom man despiseth, to him
whom the nation abhorreth, to a ser-
vant of rulers, Kings shall see and
arise, princes also shall worship, be-
cause of the Lord that is faithful,
and the Holy One of Israel, and he
shall choose thee.

8. Thus saith the Lord, In an ac-
ceptable time have I heard thee, and
in a day of salvation have I helped
thee: and I will preserve thee, and
give thee for a covenant of the peo-
ple, to establish the earth, to cause
to inherit the desolate heritages :

9. That thou mayest say to the
prisoners, Go forth; to them that
are in darkness, Shew yourselves :
they shall feed in the ways, and their
pastures shall be in all high places.

10. They shall not hunger nor
thirst; neither shall the heat nor sun
smite them: for he that hath mercy
on them shall lead them, even by the
springs of water shall he guide them.

11. And I will make all my moun-
tains a way, and my highways shall
be exalted.

12. Behold, these shall come from
far; and, lo, these from the north
and from the west; and these from
the land of Sinim.

13. Sing, O heavens ; and be joy-
ful, O earth; and break forth into
singing, O mountains: for the Lord
hath comforted his people, and will
have mercy upon his afflicted.

14. But Zion said, The Lord hath
forsaken me, and my Lord hath for-
gotten me.

15. Cana woman forget her suck-
ing child, that she should not have
compassion on the son of her womb?
yea, they may forget, yet will I not
forget thee.

16. Behold, I have graven thee
upon the palms of my hands; thy
walls ave continually before me.

17. 'Thy children shall make haste ;
thy destroyers, and they that made
thee waste, shall go forth of thee.

18. Lift up thine eyes round
about, and behold: all these gather
themselves together, and come to

CHAP. XLIX,

rael, Sanctus ejus, ad contemptibi-
lem anima, ad gentem abominabilem,
ad servum dominantium. Reges
videbunt, et consurgent Principes,
et adorabunt propter Iehovam, quia
fidelis est Sanctus Israel, et qui ele-
git te.

8. Sic dicit Iehova: In tempore
placiti exaudivi te, in die salutis aux-
iliatus sum tibi; et servabo te, et
dabo te in foedus populi, ut suscites
terram, ut hereditate obtineas hee-
reditates desolatas.

9. Ut dicas vinctis, Exite; iis qui
sunt in tenebris, Ostendite vos. Su-
per vias pascentur, in omnibus ver-
ticibus pascua eorum.

10. Non esurient, neque sitient ;
non percutiet eos zestus et sol; quia
miserator eorum diriget eos, et super
scaturigines aquarum ducet eos.

11. Et ponam omnes montes
meos in viam, et semiteze mez eleva-
buntur.

12. Ecce, isti e longinquo veni-
ent; et ecce, isti ab Aquilone, et a
mari; et isti e terra Sinis, (vel,
Sinim.)

13. Laudate, cceli; et exulta,
terra; et erumpite, montes, in
laudem; quia consolatus est Iehova
populum suum, et pauperum suorum
miserebitur.

14. Atqui dixit Sion, Dereliquit
me Iehova, et Dominus meus oblitus
est mei.

15. An obliviscetur mulier foetus
sui, ut non misereatur filii uteri sui?
Etiam si iste oblite fuerint, ego
tamen non obliviscar tui.

16. Ecce, super palmas sculpsi te ;
muri tul coram me sunt semper.

17. Festinant structores tui; de-
structores tui et vastatores tui pro-
cul abs te discedent.

18. Leva per circuitum oculos
tuos, et vide. Omnes congregati
sunt, venerunt tibi. Vivo ego, dicit

CHAP. XLIX.

thee. As I live, saith the Lord,
thou shalt surely clothe thee with
them all, as with an ornament, and
bind them on thee, as a bride doeth.

19. For thy waste and thy deso-
late places, and the land of thy de-
struction, shall even now be too nar-
row by reason of the inhabitants,
and they that swallowed thee up
shall be far away.

20. The children which thou shalt
have, after thou hast lost the other,
shall say again in thine ears, The
place is too strait for me: give place
to me that I may dwell.

21. Then shalt thou say in thine
heart, Who hath begotten me these,
seeing I have lost my children, and
am desolate, a captive, and removing
to and fro? and who hath brought
up these? Behold, I was left alone;
these, where had they been ?

22. Thus saith the Lord God, Be-
hold, I will lift up mine hand to the
Gentiles, and set up my standard to
the people : and they shall bring thy
sons in their arms, and thy daughters
shall be carried upon their shoulders.

23. And kings shall be thy nurs-
ing-fathers, and their queens thy
nursing-mothers : they shall bow
down to thee with their face toward
the earth, and lick up the dust of
thy feet ; and thou shalt know that
lam the Lord: for they shall not
be ashamed that wait for me.

24. Shall the prey be taken from
the mighty, or the lawful captive de-
livered ?

_ 25. But thus saith the Lord, Even

the captives of the mighty shall be
taken away, and the prey of the ter-
rible shall be delivered: for I will
contend with him that contendeth
with thee, and I will save thy chil-
dren.

26. And I will feed them that
oppress thee with their own flesh;
and they shall be drunken with their
own blood, as with sweet wine; and
all flesh shall know that I the Lord
am thy Saviour and thy Redeemer,
the mighty One of Jacob.

COMMENTARY ON ISATAH.

7

Iehova, quod omnibus quasi orna-
mento vestieris, et circumligaberis
illis tanquam sponsa.

19. Quoniam desolationes tus, et
vastitates tuze, et terra tua deserta,
nune tamen angusta erit ob multi-
tudinem habitantium; et procul abs-
cedent consumptores tui.

20. Adhue dicent in auribus tuis
filii orbitatis tue: Angustus mihi
locus est ; secede alid mihi, ut habi-
tem.

21. Et dices in corde tuo: Quis
genuit mihi istos? Nam ego orba
(vel, sterilis) et solitaria demigrans,
et exul. Quis ergo istos educavit ?
Ecce, ego relicta eram sola; isti
unde sunt?

22. Sic dicit Dominus Iehova:
Ecce levabo ad Gentes manum meam,
et ad populos extollam vexillum
meum; et adducent filios tuos in
sinu, et filice tuse super humerum fer-
entur.

23. Et erunt reges nutritii tui,
et regine eorum nutrices tuz ; pro-
no in terram vultu adorabunt te, et
pulverem pedum tuorum lingent. Et
scies quod ego sum Jehova, quia non
pudefient qui me expectant.

24. An auferetur forti preeda?
An captivitas justi (vel, justa) liber-
abitur ?

25. Atqui sic dicit Iehova, Etiam
captivitas fortis auferetur, et preeda
tyranni liberabitur; quia cum eo qui
contendit tecum ego contendam, et
filios tuos ego servabo.

26. Et pascam spoliatores tuos
earnibus tuis, et quasi musto sangu-
ine suo inebriabuntur ; et sciet omnis
caro quod ego sum Iehova servator
tuus, et redemptor tuus fortis
Tacob.

8 COMMENTARY ON ISAIAH. CHAP. XLIX. I.

1. Hear me, O islands! After having treated of the fu-
ture deliverance of the people, he comes down to Christ, under
whose guidance the people were brought out of Babylon, as
they had formerly been brought out of Egypt. The former
prophecy must have been confirmed by this doctrine; because
they would scarcely have hoped that the Lord would deliver
them, if they had not placed Christ before their eyes, by whom
alone desponding souls can be comforted and strengthened;
for from him they ought not only to expect eternal salvation,
but ought equally to expect temporal deliverance. Besides, it
is customary with the prophets, when they discourse concern-
ing the restoration of the Church, to bring Christ into view,
not only because he would be the minister of the Church,
but because on him was founded the adoption of the people.
The Jews also, or, at least, such of them as have any sound-
ness of understanding, admit that this passage cannot be
understood as relating to any other person than Christ.
But still the train of thought which we have pointed out has
not been perceived by every interpreter; for the Prophet
does not, by a sudden transition, mention Christ, but inter-
weaves this with the former subject, because in no other
manner could the people entertain the hope of deliverance,
since on him depended their reconciliation with God. And
in order that the style might be more energetic, he intro-
duces Christ as speaking, and addresses not only the Jews
but nations that were beyond the sea, and foreign nations
who were at a great distance from Judea, to whom, as we
have formerly remarked," he gives the name of “ Islands.”

Jehovah hath called me from the womb. A question arises, ~
What is the nature of this calling? For, seeing that we
were “chosen in Christ before the creation of the world,”
(Eph. i. 4,) it follows that election goes before this calling ;
for it is the commencement and foundation of our election.
Accordingly, it might be thought that Isaiah says far less.
than the occasion demands, when he says that he was “ called
from the womb ;” for he had been called long before. But
the answer is easy ; for the subject here treated of is not
eternal election, by which we are adopted to be his sons, but

* Commentary on Isaiah, Vol. iil. p. 244.

OHAP. XLIX. 2. COMMENTARY ON ISAIAH. 9

only the appointment or consecration by which Christ is set
apart to that office, that no man may think that he intruded
into it without being duly authorized. “For no man,” as
the Apostle says, “ taketh this honour upon himself, but he
who is called by God, as Aaron was. Soalso Christ glorified
not himself to be made a high priest, but he who spake to
him, Thou art my Son; this day have I begotten thee.”
(Heb. v. 4, 5.)

_ Moreover, the Prophet does not describe the commence-
ment of the period, as if it were only from the womb that
God began to call him; but it is as if he had said, “ Before
I came out of the wots God had determined that I should
hold this office.” In like manner Paul also says that he was
“set apart from the womb,” (Gal. i. 15,) though he had been
“elected before the creation of the world.” (Eph. i. 4.) To
Jeremiah also it is said, “ Before thou camest out of the
womb, I knew thee.” (Jer. i. 5.) In short, the meaning is,
that Christ was clothed with our flesh by the appointment of
the Father, in order that he might fulfil the office of Re-
deemer, to which he had been appointed.

From my mother’s belly he hath had my name in remem-
brance. This has the same import as the former clause ; for
by “the remembrance of the name’ is meant familiar ac-
quaintance. He therefore distinguishes himself from the
ordinary rank of men, because he was elected to an uncom-
mon and remarkable office. |

2. And he hath placed my mouth as a sharp sword. He
employs a twofold comparison, that of “a sword” and of “a
quiver,” in order to denote the power and energy of the doc-
trine; and he shews why he was called, and why he was
honoured by a name so excellent and illustrious, namely,
that he may teach ; for this is what he means by the word
“mouth.” Christ hath therefore been appointed by the
Father, not to rule, after the manner of princes, by the force
of arms, and by surrounding himself with other external
defences, to make himself an object of terror to his people;
but his whole authority consists in doctrine, in the preaching
of which he wishes to be sought and acknowledged ; for no-
where else will he be found. Ie asserts the power of his

10 COMMENTARY ON ISAIAH. CHAP. XLIx. 2.

“mouth,” that is, of the doctrine which proceeds from his
mouth, by comparing it to “a sword ;’ for “ the word of God
is quick and powerful, and sharper than any two-edged
sword, and piercing even to the dividing of the soul and the
spirit, and of the joints and marrow, and is a discerner of the
thoughts and intentions of the heart.” (Heb. iv. 12.)

And hath made me as a polished arrow. He now com-
pares his mouth to “an arrow,” because it strikes not only
close at hand, but likewise at a distance, and reaches even
those who appear to be far off.

In his quiver hath he hid me. After having spoken of the
efficacy of doctrine, Isaiah adds, that God, by his power,
protects Christ and his doctrine, so that nothing can stop
his course. And this was very necessary to be added ; for,
as soon as the mouth of Christ is opened, that is, as soon as
his Gospel is preached, adversaries rise up on all sides, and
innumerable enemies league together in order to crush it ; so
that the efficacy which he ascribes to doctrine would not be
sufficient, if there were not added his protection, in order to
drive away adversaries.

Besides, the present question is not about the person of
Christ, but about the whole body of the Church. We must
indeed begin with the Head, but we must next come down
to the members ; and to all the ministers of the Word must
be applied what is here affirmed concerning Christ ; for to
them is given such efficacy of the Word, that they may not
idly beat the air with their voices, but may reach the hearts
and touch them to the quick. The Lord also causes the
voice of the Gospel to resound not only in one place, but far
and wide throughout the whole world. In short, because he
faithfully keeps them under his protection, though they are
exposed to many attacks, and are assaulted on every side by
Satan and the world, yet they do not swerve from their
course. We ought to have abundant knowledge of this from
experience ; for they would all toa man have been long ago
ruined by the conspiracies and snares of adversaries, if the
Lord had not defended them by his protection. And indeed,
amidst so many dangers, it is almost miraculous that a single
preacher of the Gospel is permitted to remain. The reason

CHAP. XLIX. 3. COMMENTARY ON ISAIAH. 11

of this is, that the Lord guards them by his shadow, and
“hides them as arrows in his quiver,” that they may not be
laid open to the assaults of enemies and be destroyed.

3. Thow art my servant, O Israel. It is of great import-
ance to connect this verse with the preceding, because this
shews that the Prophet now speaks not only of a single man,
but of the whole nation ; which has not been duly considered
by commentators. This passage must not be limited to the
person of Christ, and ought not to be referred to Israel alone ;
but on the present occasion we should attend to the cus-
tomary language of Scripture. When the whole body of the
Church is spoken of, Christ is brought forward conspicuously
so as to include all the children of God. We hear what Paul
says : “The promises were given to Abraham and to his seed.
He saith not, And to seeds, as of many, but as of one, And
to thy seed, which is Christ.” (Gal. ii. 16.) He does not
include the whole multitude of children who were descended
from Abraham himself according to the flesh, seeing that all
were not partakers of the blessing. Ishmael was rejected,
Esau was a reprobate, and many others were cut off. When
the people were rescued from Babylon, but a small remnant
came out; for the greater part rejected God's astonishing
kindness. Where then was “the seed?’ In Christ, who is
the Head, and contains in himself the rest of the members ;
for in him is joined and bound by an indisoluble bond all the
seed.

In like manner, under the name Jsrael, by which he means
Christ, Isaiah includes the whole body of the people, as mem-
bersunder the Head. Nor ought this to be thought strange ;
for Paul also, when he speaks of the union, employs the me-
taphor of the human body, and then adds: “So also is
Christ.” (1 Cor. xii. 12.) In that passage the name of
Christ is given to Israel, that is, to the whole body of be-
lievers, who are joined to Christ, as members to the Head.
In a word, the Lord honours by this name the Church, which is
the spouse of Christ, just as the wife is honoured by bearing
the name and title of her husband. He calls “ Israel his ser-
vant,’ that is, he calls the Church his handmaid, because she
is “the pillar and foundation of truth,” (1 Tim. iii. 15 ;) for

12 COMMENTARY ON ISATAH. CHAP, XLIX. &

he hath committed his word to the care of the Church, that
by her ministrations it may be published throughout the
whole world.

In thee I will be glorified. At length, in the conclusion
of the verse he shews what is the design of these ministra-
tions, and for what purpose they who preach the Gospel are
called by God ; namely, that they may zealously display his
glory, and may likewise promote it among others, which
Christ also teaches us in the Gospel, “ Father, glorify thy
Son, that thy Son may glorify thee.” (John xvii. 1.) This
is a very high honour conferred on poor, feeble men, when
the Lord appoints them; though corrupt and depraved, to
promote his glory ; and therefore we ought to be the more
encouraged to render to him our service and obedience.
Yet God intends to express something more, that, notwith-
standing the efforts of Satan and all wicked men, the power
of God will be victorious, so that Christ shall triumph glori-
ously, and the majesty of God shall shine forth in his Gospel.

4. And I said, In vain have I toiled. The Prophet here
brings forward a grievous complaint in the name of the
Church, yet in such a manner that, as we have formerly re-
marked, we must begin with the Head. Christ therefore
complains along with his members, that it. appears as if his

labour were thrown away ; for, having formerly pronounced —

a high and striking commendation on the power and efficacy
of the word which proceedeth out of his mouth, while yet it

scarcely does any good, and the glory which God demands >

from the ministration of it does not shine forth, he therefore
introduces the Church as complaining that she spends her
labour fruitlessly, because men do not repent at the preach-
ing of heavenly doctrine.

It was highly necessary that the Prophet should add this;
first, that we may know that the fruit which he mentioned
is not’ always visible to the eyes of men; for otherwise we
might call in question the truth of the word, and might en-
tertain doubts if that which is so obstinately rejected by
many was the word of God. Secondly, it was necessary, that
we may advance with unshaken firmness, and may commit
our labour to the Lord, who will not permit it to be ulti-

|
i

GHAP, XLIX. 4. COMMENTARY ON ISAIAH. 13

mately unproductive. The Prophet therefore intended to
guard against a dangerous temptation, that we may not, on
account of the obstinacy of men, lose courage in the middle
of our course. And indeed Christ begins with the com-
plaint, for the purpose of affirming that nothing shall hinder
him from executing his office. The meaning of the words
might be more clearly brought out in the following manner :
“Though my labour be unprofitable, and though I have
almost exhausted my strength without doing any good, yet
it is enough that God approves of my obedience.” Such is
also the import of what he adds,—

But my judgment is before Jehovah. Although we do not
clearly see the fruit of our labours, yet we are enjoined to be
content on this ground, that we serve God, to whom our
obedience is acceptable. Christ exhorts and encourages
godly teachers to strive earnestly till they rise victorious
over this temptation, and, laying aside the malice of the
world, to advance cheerfully in the discharge of duty, and
not to allow their hearts to languish through weariness. If
therefore the Lord be pleased to make trial of our faith and
patience to such an extent that it shall seem as if we wearied
ourselves to no purpose, yet we ought to rely on this testi-
mony of our conscience. And if we do not enjoy this con-
solation, at least we are not moved by pure affection, and do
not serve God, but the world and ourown ambition. In such
temptations, therefore, we should have recourse to this sen-
timent.

Yet it ought to be observed, that here Christ and the
Church accuse the whole world of ingratitude ; for the Church
complains to God in such a manner as to remonstrate with
the world, because no good effect is produced on it by the
doctrine of the Gospel,.which in itself is efficacious and
powerful. Yet the whole blame rests on the obstinacy and
ingratitude of men, who reject the grace of God offered to
them, and of their own accord choose to perish. Let those
persons now go and accuse Christ, who say that the Gospel
yields little fruit, and who defame the doctrine of the word
by wicked slanders, and who throw ridicule on our labours
as yain and unprofitable, and who allege that, on the con-

14 COMMENTARY ON ISAIAH. CHAP, XLIX. 3.

trary, they excite men to sedition, and lead them to sin
with less control. Let them consider, I say, with whom they
have to do, and what advantage they gain by their impu-
dence, since men alone ought to bear the blame, who, as far
as lies in their power, render the preaching of the Word un-
profitable.

Godly ministers, who bitterly lament that men perish so
miserably by their own fault, and who sometimes devour
and waste themselves through grief, when they experience
so great perversity, ought to encourage their hearts by this
consolation, and not to be alarmed so as to throw away the
shield and spear, though sometimes they imagine that it
would be better for them to do so. Let them consider that
they share with Christ in this cause; for Christ does not
speak of himself alone, as we formerly mentioned, but un-
dertakes the cause of all who faithfully serve him, and, as
their advocate, brings forward an accusation in the name of
all. Let them therefore rely on his protection, and allow
him to defend their cause. Let them appeal, as Paul does,
to the day of the Lord, (1 Cor. iv. 4,) and let them not heed
the calumnies, reproaches, or slanders of their enemies; for
their judgment is with the Lord, and although they be a
hundred times slandered by the world, yet a faithful God
_ will approve and vindicate the service which they render to
him.

On the other hand, let wicked men, and despisers of the
word, and hypocrites, tremble ; for when Christ accuses, there
will be no room for defence ; and when he condemns, there
will be none that can acquit. We must therefore beware
lest the fruit which ought to proceed from the Gospel should
be lost through our fault ; for the Lord manifests his glory
in order that we may become disciples of Christ, and may
bring forth much fruit.

5. And now saith Jehovah. By this verse he cone the
former statement, and yields more abundant consolation, by
repeating that calling and the testimony of conscience, which
ought to be regarded by us as a fortress; for there is nothing
that gives us greater distress and anxiety, than to entertain
doubts by whose authority, or by whose direction everything

OHAP. XLIX. 5. COMMENTARY ON ISAIAH. 15

is undertaken by us. For this reason Isaiah reminds us of
the certainty of our calling.

Who formed me from the womb to be his servant. In the
first place, godly teachers, along with Christ who is their
Prince, say that they have been “formed” by a divine hand;
because God always enriches and adorns with necessary gifts
those whom he calls to the office of teaching, who derive
from the one fountain of the Spirit all the gifts in which
they excel. Thus “the Father hath sealed” (John vi. 27)
his Only-begotten Son, and next prepares others, according
to their degree, to be fit for discharging their office. At the
same time, he points out the end of the calling; for to this
end have Apostles and teachers of the Church been appointed,
to gather the Lord’s scattered flock, that under Christ we
may all be united in the same body. (Eph. iv. 11, 13.) In
the world there is miserable dispersion, but in Christ there
is (avaxehadraiwors) “a gathering together” of all, (Eph.
i. 10,) as the Apostle speaks ; for there can be no other bond
of union. As to the word “ create,’ or “form,” it is to no
purpose that some men speculate about it as relating to
Christ’s human existence, which was created ; for it is clearer
than noon-day, that the “ forming” must be viewed as relat-
ing to office.

And though Israel be not gathered. The Jews read these
words as a question: “Shall I not bring back Jacob? and
shall Israel not be gathered?” and supply the particle 7
(hd). But that reading is excessively unnatural, and the
Jews do not consider what was the Prophet’s meaning, but,
so far as lies in their power, corrupt the text, in order to con-
ceal the disgrace of their nation. Some explain it, “Shall
not be lost,’ or, “Shall not perish ;’ for the verb SDN
(dsaéph) sometimes denotes what we commonly call (trousser)
to truss. Those things which are intended to be preserved
are “gathered,” and likewise those things which are in-
tended to be consumed ; and accordingly, when we mean
that any person has been removed out of the world, we
frequently use the vulgar phrase, “he is trussed,” or, “he
is despatched.”

1 . ; . .
The idiomatic use of “trousser,” bears a strong resemblance to the

16 COMMENTARY ON ISAIAH. CHAP. XLIX. 5.

Yet I shall be glorious. To suppose the meaning to be,
‘“‘T have been sent, that Israel may not perish,’ would not
be unsuitable ; but I choose rather to follow a different in-
terpretation, namely, “ Though Israel be not gathered, yet I
shall be glorious ;” for it is probable that opposite things are
contrasted with each other in this passage. If ministers
have been set apart for the salvation of men, it is glorious to
them when many are brought to salvation; and when the
contrary happens, it tends to their shame and disgrace.
Paul calls those whom he had gained to Christ “his glory
and crown.” (Philip. iv. 1; 1 Thess. ii. 19.) On the other
hand, when men perish, we receive from it nothing but
shame and disgrace ; for God appears to curse our labours,
and not to deign to bestow on us the high honour of advan-
cing his kingdom by our agency. But the Prophet declares
that those who have served Christ shall nevertheless be
glorious ; for he speaks both of the Head and of the mem-
bers, as we have formerly remarked. Although therefore
Israel refuse to be “gathered,” yet the ministry of Christ
shall retain its glory unimpaired ; for it will be ascribed to
the baseness and wickedness of men, that they have not been
“ gathered.”

In like manner, although the preachers of the Gospel be
“the savour of death unto death” to the reprobate, yet Paul
declares that they have a sweet and delightful odour before
God, who determines that wicked men shall thus be rendered
the more inexcusable. God is indeed doubly glorified if:
success corresponds to their wishes ; but when the ministers
of the word have left nothing undone, though they have good
reason to lament that their labour is unprofitable, still they
must not repent of having pleased God, whose approbation
is here contrasted with the perverse judgments of the whole
world. As if the Prophet had said, ‘ Though men vehe-
mently slander and load them with many reproaches, yet this
ought to be calmly and patiently endured by them ; because

idioms of the Italian and English languages. Thus, “ trousser baggage,”
—‘‘far fagotto,’—“to pack up one’s baggage.” Again, “ trousser un
homme,”’—* spacciare per le poste all’ altro mondo,”—“ to despatch him
post haste into the other world.”—Zd.

CILAP, XLIX. 6. COMMENTARY ON ISAIAH. 17

God judges differently, and bestows a crown of honour on
their patience, which wicked men insolently slander.

And my God shall be my strength. When he says that it
is enough that “God is their strength,” the meaning corre-
sponds to what goes before, that they ought not to be terrified
by the multitude or power of their enemies, seeing that they
are persuaded that their “strength” lies in God.

6. And he said, It is a small matter. Isaiah proceeds still
farther, and shews that the labour of Christ, and of the whole
Church, will be glorious not only before God, but likewise
before men. Although at first it appears to be vain and use-
less, yet the Lord will cause some fruit to spring from it
contrary to the expectations of men. Already it was enough
that our labour should be approved by God; but when he
adds that it will not be unprofitable even in the eyes of men,
this ought still more abundantly to comfort, and more
vehemently to excite us. Hence it follows, that we ought to
haye good hopes of success, but that we ought to leave it to
the disposal of God himself, that the blessing which he pro-
mises may be made manifest at the proper time, to whatever
extent, and in whatever manner he shall think proper.

Therefore I have appointed thee to be a light of the Gentiles.
He now adds, that this labour will be efficacious, not only
among the people of Israel, but likewise among the Gentiles ;
and so it actually happened. Moreover, when the preaching
of the Gospel produced hardly any good effect on the Jews,
and when Christ was obstinately rejected by them, the Gen-
tiles were substituted in their room. And thus Christ was
“appointed to be a light of the Gentiles, and his salvation
was manifested to the very ends of the earth.” (Acts xii.
47.) Now this consolation was highly necessary, both for
prophets and for apostles, who experienced more and more
the obstinacy of the Jews. They might doubt the truth of
these promises, since they did not perceive them to yield
any fruit ; but when they understood that Christ was sent
to the Gentiles also, it was not so difficult to animate their
hearts to persevere. This was incredible, and even mon-
strous ; but this is the manner in which the Lord commonly
works, contrary to the expectation of all. Paul says that

VOL. IV. B

18 : COMMENTARY ON ISAIAH. CHAP. XLIXx. 6,

this was “a mystery hidden from ages,” and that the angels
themselves did not understand it until it was actually re-
vealed in the Church of God. (Eph. iii. 5.) Although
therefore the Jews alone appeared to have discernment,
they are now placed on a level with the Gentiles, and with
God “there is no distinction between the Jews and the
Greeks.” (Rom. x. 12.)

The Jews read this verse as a question, “Is it a small
thing?’ As if he had said, that it is enough, and that
nothing more or greater ought to be desired. But they
maliciously corrupt the natural meaning of the Prophet, and
imagine that they will one day be lords of the Gentiles, and
will have wide and extensive dominion. The true meaning
of the Prophet is, “ This work in itself indeed is magnificent
and glorious, to raise up and restore the tribes of Israel,
which had fallen very low ; for he will add the Gentiles to
the Jews, that they may be united as one people, and may
be acknowledged to belong to Christ.” Nor does this
passage relate to the rejection of the ancient people, but to
the increase of the Church, that the Gentiles may be asso-
ciated with the Jews. It is true, indeed, that when the Jews
revolted from the covenant, the Gentiles entered, as it were,
into that place which they had left vacant; and thus.their
revolt was the reason why those who had formerly been aliens
were admitted to be sons. But in this, as well as in other
passages, Isaiah foretells that the Church will be’ greatly ex-
tended, when the Gentiles shall be received and united to
the Jews in the unity of faith.

A light of the Gentiles. Although by the word “light”
is meant happiness, or joy, yet the Prophet, I have no doubt,
directly refers to the doctrine of the Gospel, which enlightens
souls, and draws them out of darkness. He shews that this
“light,” which Christ shall bring, will give salvation. In
the same manner as Christ is called “the way, the truth,
and the life,” (John xiv. 6,) because through the knowledge
of the truth we obtain life, soin this passage he is called
the “light” and salvation of the Gentiles, because he en-
lightens our minds by the doctrine of the Gospel, in order
that he may lead us to salvation. Two things, therefore,

CHAP. XLIX. 7. COMMENTARY ON ISAIAH. 19

ought to be remarked ; first, that our eyes are opened by
the doctrine of Christ; and secondly, that we who had
perished are restored to life, or rather life is restored to us.

7. Thus saith Jehovah. Isaiah pursues the same subject,
that the people, when they were afflicted by that terrible
calamity, might cherish the hope of a better condition ; and,
in order to confirm it the more, he calls God, who promised
these things, the Redeemer and the Holy One of Israel. It
will be objected that these statements are contradictory,
that is, that God is called the “ Redeemer” of that people
which he permitted to be oppressed ; for where is this re-
demption, and where is this sanctification, if the people
could reply that they were miserable and ruined? I reply,
the record of ancient history is here exhibited as the ground
of confidence and hope; for when the Jews were on the
point of despair, the Prophet comes forward and reminds
them that God, who had formerly redeemed their fathers, is
still as powerful as ever; and therefore, although for a time,
in order to exercise the faith of the godly, he concealed their
salvation, believers are commanded to stand firm, because in
his hand their redemption is certain. Yet it was proper
that they should form conceptions of that which lay far be-
yond human senses. This is a remarkable passage, from
which we learn how firmly we ought to believe God when he
speaks, though he does not immediately perform what he
has promised, but permits us to languish, and to be afflicted
for a long time.

To the contemptible in the soul. MMA (béz0) is rendered by
some commentators “ contempt,” and by others ‘‘ contempti-
ble,” which I prefer.’ It heightens the wretchedness of that
nation, that “in the soul,’ that is, in their own estima-
tion, they are “contemptible.” Many are despised by
others, though they either deserve honour on account of
their good qualities, or do not cease to swell with pride, and
to tread down the arrogance of others by still greater arro-
gance. But of this people the Prophet says, that they despise

' «72 (b%z0) has been variously explained as an infinitive, a passive par-
ticiple, and an adjective in the construct state, which last is adopted by
Gessenius and most Jater writers.” — Alexander.

20 COMMENTARY ON ISAIAH, CHAP. XLIX. 7.

themselves as much as others despise them. He therefore
describes deep disgrace and a very unhappy condition, and,
at the same time, prostration of mind, that they may know
that God’s time for rendering assistance will be fully come,
when they shall be altogether humbled.

To the abhorred nation.' I see no reason why the plural
“ Nations,” is here employed by some interpreters ; seeing
that the singular "l, (ga2,) “nation,” is used by the Prophet,
and it is certain that the discourse is specially directed to
the posterity of Abraham.

To the servant of rulers. This is added, as if he had said
that they are oppressed by strong tyrants; for he gives the
appellation mown (moshélim) to those whose strength and
power are so great that it is not easy to escape out of their
hands.

When he says that kings shall see, he speaks in lofty terms
of the deliverance of his nation ; but yet he permits them
to be put to the test in the furnace, that he may make trial
of their faith and patience ; for otherwise there would be no
trial of their faith, if he immediately performed what he
promised, as we have already said. The word princes con-
tains a repetition which is customary among the Hebrews.
We would express it thus: “ Kings and princes shall see ;
they shall rise up and adore.” By the word adore, he ex-
plains what he had said, “ They shall rise up ;” for we “rise
up” for the purpose of shewing respect. The general meaning
is, that the most exalted princes of the world shall be
aroused to perceive that the restoration of the nation is an
illustrious work of God, and worthy of reverence.

For faithful is the Holy One of Israel. This is the reason
of the great admiration and honour which the princes shall
render to God. It is because they shall perceive the “ faith-
fulness” and constancy of the Lord in his promises. Now,

1 «¢ Whom the nation abhorreth, who abhorreth the nation, who excites
the abhorrence of the nation, the nation which excites abhorrence,’—all
these are passable translations of the Hebrew words, among which in-
terpreters choose according to their different views respecting the whole
passage. In any case it is descriptive of deep debasement and general
contempt, to be exchanged hereafter for an opposite condition.”—
Alexander.

CHAP. XLIX. 7. COMMENTARY ON ISAIAH. 21

the Lord wishes to be acknowledged to be true, not by a
bare and naked imagination, but by actual experience, that
is, by preserving the people whom he has adopted. Let us
therefore learn from it, that we ought not to judge of the
promises of God from our condition, but from his truth; so
that, when we shall see nothing before us but destruction
and death, we may remember this sentiment, by which the
Lord calls to himself the contemptible and abominable.

Hence also it ought to be observed, how splendid and
astonishing a work of God is the deliverance of the Church,
which compels kings, though proud, and deeming hardly
anything so valuable as to be worthy of their notice, to be-
hold, admire, and be amazed, and even in spite of themselves
to reverence the Lord. This strange and extraordinary
work, therefore, is highly commended to us. How great
and how excellent it is, we may learn from ourselves ; for to
say nothing about ancient histories, in what manner have
we been redeemed from the wretched tyranny of Antichrist?
Truly we shall consider it to be “a dream,” as the Psalmist
says, (Ps. exxvi. ],) if we ponder it carefully for a short
time ; so strange and incredible is the work which God hath
performed in us who have possessed the name of Christ.

And who hath chosen thee. He now repeats what he had
formerly glanced at, that this nation has been set apart to
God. But in election we perceive the beginning of sanctifi-
cation ; for it was in consequence of God having deigned to
elect them out of his mere good pleasure, that this nation
became his peculiar inheritance. Isaiah therefore points out
the secret will of God, from which sanctification proceeds ;
that Israel might not think that he had been selected
on account of his own merits. As if he had said, “The
Lord, who hath chosen thee, gives actual proof of his elec-
tion, and shows it by the effect. In the same manner,
therefore, as the truth of God ought to be acknowledged in
our salvation, so salvation ought to be ascribed exclusively
to his election, which is of free grace. Yet they who wish
to become partakers of so great a benefit, must be a part of
Israel, that is, of the Church, out of which there can be
neither salvation nor truth.

92 COMMENTARY ON ISAIAH. CHAP. XLIx. 8.

8. In a time of good pleasure. From this verse we again
learn more clearly what we explained at the beginning of
this chapter, that the Prophet, while he addresses the whole
body of the Church, begins with Christ, who is the Head.
I have said that this ought to be carefully observed ; for
commentators have not attended to it, and yet there is no
other way in which this chapter can be consistently ex-
pounded. This is clearly shewn by Paul, who applies this _
statement to the whole Church. (2 Cor. vi. 2.) And yet
what the Prophet adds, I will give thee to be a covenant, is
applicable to no other than Christ.

How shall we reconcile these statements? By consider-
ing that Christ is not so much his own as ours; for he
neither came, nor died, nor rose again for himself. He was
sent for the salvation of the Church, and seeks nothing as
his own; for he has no want of anything. Accordingly,
God makes promises to the whole body of the Church.
Christ, who occupies the place of Mediator, receives these
promises, and does not plead on behalf of himself as an in-
dividual, but of the whole Church, for whose salvation he
was sent. On this account he does not address Christ
separately, but so far as he is joined and continually united
to his body. It is an inconceivable honour which our
_ Heavenly Father bestows*upon us, when he listens to his
Son on our account, and when he even directs the discourse
to the Son, while the matter relates to our salvation. Hence.
we see how close is the connection between us and Christ.
He stands in our room, and has nothing separate from us ;
and the Father listens to our cause.

By the word “good pleasure,” the Prophet lays a bridle
on believers, so to speak, that they may not be too eager in
their desires, but may wait patiently till the time appointed
by God has arrived ; and in this sense Paul gives to the
coming of Christ the appellation of “the time of fulness.”
(Gal. iv. 4) He means, therefore, that they depend on
God’s disposal, and ought therefore to endure his wrath with
meekness and composure. But although the intention of
the Prophet is to exhort the godly to patience, that they
may learn to place their feelings in subordination to God,

CHAP. XLIX.S. COMMENTARY ON ISAIAH. 23

yet at the same time he shows that our salvation proceeds
from God’s undeserved kindness. 18", (ratzdn,) which the
Greeks translate evdoxia, that is, the good-will of God is the
foundation of our salvation; and salvation is the effect of
that grace. We are saved, because we please God, not
through our worthiness or merits, but by his free grace.
Secondly, he shows, at the same time, that our salvation is
certain, when we have a clear proof of the grace of the Lord.
All doubt ought to be removed, when the Lord testified of
his “good pleasure.” This passage tends to the commenda-
tion of the word, beyond which we ought not to inquire
about salvation ; as Paul declares that the good pleasure of
God is clearly manifested in the preaching of the Gospel,
and that thus is fulfilled what is contained in this passage
about “the day of salvation.” (2 Cor. vi. 2.)

Thirdly, the Prophet intended to remind us, that God
gives us an undoubted pledge of his favour when he sends
the Gospel to us; because it is evident that he has compas-
sion upon us, when he gently invites us to himself, that we
may not look around in every direction to seek this light,
which ought to be expected only from God’s gracious plea-
sure, or be tortured by doubt, from which God frees us. But
let us remember that all this depends on God’s free purpose.
When therefore the question is put, why the Lord enlightened
us at this time rather than at an earlier period, the reason
which ought to be assigned is this: because thus it pleased
God, thus it seemed good in his sight. Such is the conclu-
sion to which Paul comes in the passage which we quoted,
“Behold, now is the accepted time ; behold, now is the day
of salvation.” (2 Cor. vi. 2.)

This passage may greatly aid us in ascertaining Isaiah’s
meaning, that we may learn to connect our salvation with
God's good pleasure ; a proof of which is given to us in the
preaching of the Gospel. It ought also to be observed, that
these predictions should not be limited to a certain age,
since they belong to the whole Church in all ages. For if
we begin with the deliverance from Babylon, we must go on
to the redemption of Christ, of which it might be regarded
as the commencement and the forerunner; and since there

24 COMMENTARY ON ISAIAH. CHAP. XLIX. 8.

are still found among us many remnants of slavery, we must
proceed forward to the last day, when everything shall be
restored.

I have appointed thee to be a covenant. This makes it still
more evident, that all that had formerly been said was pro-
mised to Christ, not for the sake of his personal advantage,
but on our behalf; for he has been appointed to be the
Mediator of the covenant, because the Jews by their sins had
revolted from God, who had made an everlasting covenant
with them. The renewal of that covenant, therefore, which
had been broken or dissolved, is ascribed to Christ. Yet we
must likewise keep in view the saying of Paul, that “ Christ
is our peace, to reconcile both them that are far off, and
them that are near.’ (Eph. ii. 14, 17.) But Isaiah had
directly in view that lamentable ruin, the remedy for which
could be expected from Christ alone. Besides, it is proper
to apply this grace to ourselves, because, as compared to the
Jews, before the Gospel was preached, we were enemies and
aliens from God, and could not in any other way be recon-
ciled to him. Christ was therefore “ given to be a covenant
of the people,” because there was no other way to God but
by him. At that time the Jews were a people; but in con-
sequence of the partition-wall having been broken down, all
of us, both Jews and Gentiles, have been united in one
body.

That thou mayest raise up the earth, which at that time
was waste and desolate ; for the return of the people was, as
we have elsewhere seen, a kind of new creation. Such is
also the design of the words of the Prophet, that we may
know that there is nothing in the world but ruin and desola-
tion. Christ is sent in order to restore what was fallen down
and decayed. If we had not been in a fallen condition,
there would have been no reason why Christ should be sent
tous. We ought therefore to weigh well our condition ; for
we are aliens from God, destitute of life, and shut out from
all hope of salvation. But by Christ we are fully restored
and reconciled to our Heavenly Father. Isaiah likewise
adds the benefits which we obtain through Christ, after
having been reconciled to God.

CHAP. XLIXx. 9. COMMENTARY ON ISAIAH. 25

9. That thou mayest say to them that are bound. These
words describe the change which took place at the coming
of Christ. And yet the Prophet unquestionably intends to
administer consolation to the Jews in their extremity, that
they may not think it incredible that they shall be restored
to a better condition, because they see that they are almost
devoted to destruction. Still, he shows in general what is
the nature of Christ’s office, and explains what is meant by
restoring desolate heritages ; for, before the coming of Christ,
we are “bound” under a miserable yoke, and plunged in
darkness. By these metaphors is meant, that so long as we
are without Christ, we are overwhelmed by a load of all
evils ; for by darkness he excludes everything that relates to
the kingdom of Christ, faith, righteousness, truth, innocence,
and everything of that nature. We are therefore in “ dark-
ness,” till Christ say, Shew yourselves. We are “bound,”
till he say, Come, forth.

The word VN?, (lémér,) “ that thou mayest say,” is highly
emphatic ; for it shews that the preaching of the Gospel is
the means by which we are delivered. If therefore we desire
liberty, if we desire the light of the kingdom of God, let us
listen to Christ when he speaks; otherwise we shall be
oppressed by the unceasing tyranny of Satan. Where then
is the liberty of our will? Whosoever claims for himself light,
or reason, or understanding, can have no share in this de-
liverance of Christ; for liberty is not promised to any but
those who acknowledge that they are captives, and light and
salvation are not promised to any but those who acknowledge
that they are plunged in darkness.

On the ways they shall feed. When he promises that pas-
tures shall be accessible to the children of God, and shall be
on the tops of the mountains, by these metaphors he declares
that all who shall be under the protection of Christ shall
dwell safely ; for he is a careful and attentive Shepherd, who
supplies his flock with everything that is necessary, so that
they are in want of nothing that is requisite for the highest
happiness. (John x. 11.) This instruction was highly
necessary at the time when the Jews were about to perform

a journey through dry and barren countries, in their return.

26 COMMENTARY ON ISAIAH. CHAP. XLIx. 10)

to a land which lay waste and desolate. The Prophet there-
fore says that God has abundant resources for supplying
their wants, though earthly means should fail; and accord-
ingly, in accordance with the ordinary custom of Scripture,
he compares believers to sheep, in order that, being aware
of their weakness, they may commit themselves entirely to
the care of the Shepherd.

Yet it is probable that indirectly he warns believers not
to desire excessive luxury, because they will never have so
great superfluity as not to be attended by many difficulties ;
and likewise not to become effeminate, because they will be
beset by dangers; for we know that “the ways” are exposed
to the attacks of enemies and robbers, and that the tops of
mountains are for the most part barren. The Church is
governed by Christ in such a manner as not to be free from
the attacks and insults of men, and is fed in such a manner
as frequently to inhabit barren and frightful regions. But
though enemies are at hand, God protects us from their
violence and oppression. If we are thirsty or hungry, he
is abundantly able to supply everything that is necessary
for food and maintenance; and amidst perils and diffi-
culties of this nature we perceive his care and anxiety more
clearly than if we were placed beyond the reach of all
danger. |

10. They shall not hunger or thirst. We confirms what
was said in the former verse, that there is food in the hand
of God, so that the Jews shall not be in want of provisions
for their journey. Nor can it be doubted that he calls to
their remembrance, that when their fathers were threat-
ened with death in the wilderness through a scarcity of bread
and of every kind of food, God gave them daily, for forty
years, manna from heaven. (Exod. xvi. 35.) In like manner,
when he immediately afterwards speaks of a shadow against
the heat of the sun, he alludes to the history related by
Moses about “the pillar of a cloud,” by which God protected
his people from being scorched by the burning rays of the
sun. (Exod. xiii. 21.) We have said that it is customary

with the prophets to mention the departure of the people |

out of Egypt, whenever they intend to demonstrate the

ee

CHAP, XLIX. 1 2. COMMENTARY ON ISAIAH. 97

kindness of God, either publicly towards all, or privately
towards any individual.

By the fountains of waters. He likewise alludes to those
waters which flowed from the rock, (Exod. xvii. 6,) when
the people had well-nigh perished from thirst; for those
occurrences did not take place at the deliverance from
Babylon, but, by mentioning former benefits, the Prophet
magnifies the power of God in securing the safety of the
Church.

11. And I will place all my mountains. Here he directly
and expressly treats of the return of the people ; for in vain
would he have promised so great happiness to the Church, if
the people were not to be restored to their former liberty.
The meaning is, that he will remove every obstacle and hin-
_ derance that might prevent the return of the people; and
that he will render the “ mountains” passable, which appeared
to be impassable; and, in short, that he will level both
the mountains and the valleys, that their return to Judea
may be facilitated. Thus, when the Church is about to be
completely restored, no obstructions, however great and for-
midable, can hinder God from being finally victorious. Be-
sides, when he calls them “my mountains,” he not only
means that he has an absolute right to command them to
afford a passage to his people, but declares that he will be
the leader of the expedition, as if he would march along with
the Jews, and accompany them in the journey. In like
manner, it is said in another passage, that he passed through
Egypt and “ rode on the high places of it” at the departure
of his people. (Deut. xxxii. 13.) But here he describes the
extraordinary love of God towards the Church, when he says
that he travels along with her, and undertakes to supply all
her wants, as if he were consulting his own interests when
he assisted his people.

12. Behold, those from afar shall come. The opinion en-
tertained by some, that the four quarters of the earth are
here denoted, does not rest on very solid grounds; yet I do
not reject it, because it not only is probable, but agrees with
many other passages. Undoubtedly, he first says that they
shall come from distant parts of the world, and next adds

28 COMMENTARY ON ISAIAH. CHAP. XLIX. 13.

certain subdivisions or parts in order to explain this general
statement.

And those from the land of Sinis. Instead of “ Sinis,”
some read “Sinim ;”’ and indeed the Hebrew copies differ.’
Jerome thinks (and this is the commonly received opinion)
that a southern region is so denominated from Mount
Sinai, which lay toward the south. Others think that
“Syene” is meant, because it lies under the tropic of
Cancer.” But this diversity has nothing to do with the
meaning of the Prophet, which of itself is clear and easy to
be understood ; for the Prophet unquestionably means those
who had been scattered and dispersed in various places,
whether they are collected from the north or from the sea.
While Isaiah promises a return from Babylon, he at the same
time extends this prediction to the time of Christ, as may
be easily learned from what goes before ; for we must keep
in remembrance what we formerly said, that the second birth
of the Church is here described. Not only does he promise
that the Jews shall return to Jerusalem to build the temple,
but likewise that they who had formerly been aliens from the
Church, shall be collected from every corner of the world.

13. Praise, O heavens ; and rejoice, O earth. Though he
exhorts and encourages all the godly to thanksgiving, yet
he likewise aims at confirming the promise which might
have been regarded as doubtful ; for afflictions trouble our
consciences, and cause them to waver in such a manner that
it is not so easy to rest firmly on the promises of God. In
short, men cither remain in suspense, or tremble, or utterly
fall and even faint. So long as they are oppressed by fear

1 The resemblance of (D) Samech to (Q) final Mem partly accounts for
the difference of the readings.— Hd

2 « Various interpretations have been given of this name, both in ancient
and modern times. The Targum and Vulgate understand it of some land
in the far south; the Septuagint supposes it to be Persia ; Jerome, Jarchi,
and Grotius, misled by similarity of sound, refer it to the wilderness of Sin
-and Mount Sinai. Others refer it to Egypt, as if that country were so
named, either from Sin, or Syene. Others, with higher probability, under-
stand ‘Sinim’ to be China.”—LZadie’s Cyclopedia. From the north—
Tartary; west, Europe; Sinim, the Chinese, in whose country a mul-
titude of Jews lie hid, if we may believe the curious account of them,

“ee by the Jesuit Brotier, in his supplement to Tacit. Hist. 1. v.”—
tock,

CHAP. XLIX. 14. COMMENTARY ON ISAIAH. 29

or anxiety, or grief, they scarcely accept of any consolation;
and therefore they need to be confirmed in various ways.
This is the reason why Isaiah describes the advantages of
this deliverance in such lofty terms, in order that believers,
though they beheld nothing around them but death and
ruin, might sustain their heart by the hope of a better con-
dition. Accordingly, he places the subject almost before
their eyes, that they may be fully convinced that they shall
have the most abundant cause of rejoicing; though at that
time they saw nothing but grief and sorrow.

Let us therefore remember, that whenever the Lord pro-
mises anything, we ought to add thanksgiving, that we may
more powerfully affect our hearts; and next, that we ought
to raise our minds to the power of God, who exercises a
wide and extensive dominion over all the creatures; for as
soon as he lifts his hand, “ heaven and earth” are moved. If
the tokens of his wonderful power are to be seen everywhere,
he intends that there shall be an eminent and remarkable
example of it in the salvation of the Church.

And he will have compassion on his poor. By this meta-
phor the Prophet shews that no obedience which is rendered
to God by heaven and earth is more acceptable to him than
to join together and lend their mutual aid to his Church.
Moreover, that believers may not faint under the weight of
distresses, before promising to them consolation from God,
he exhorts them calmly to bear distresses ; for by the word
poor he means that the Church, in this world, is liable to
many calamities. In order, therefore, that we may partake
of the compassion of God, let us learn, under the cross and
amidst many annoyances, to strive after it with sighs and
tears.

14, But Zion said, Jehovah hath forsaken me. In order
to magnify his grace the more, God complains that the hearts
of the Jews were so narrow and close, that the road was
almost shut against him, if he had not overcome their wicked
thoughts by his great goodness. Yet at the same time he
endeavours to correct this fault, that the deliverance which
is offered, and, as it were, set before them, may be received
by them with open hearts, and that, as he is willing to assist

30 COMMENTARY ON ISAIAH. CHAP. XLIX. 15.

them, so they, on the other hand, may be prepared to cherish
favourable hopes. Now, to us also this doctrine belongs ;
because almost all of us, when God delays his assistance, are
fearfully distressed and tormented ; for we think that he has
forsaken and rejected us. Thus despair quickly creeps in,
which must be opposed, that we may not be deprived of the
grace of God. And indeed amidst these doubts our unbelief
is manifested and exposed, by our not relying on the promises
of God, so as to bear patiently either the chastisements by
which God urges us to repentance, or the trials of faith by
which he trains us to patience, or any afflictions by which he
humbles us. Justly therefore does God remonstrate with
the Jews for rejecting by wicked distrust the salvation
offered to them, and not permitting themselves to receive
assistance. Nor does he limit this accusation to a small
number, but includes nearly the whole Church, in order to
shew that he will be kind and bountiful toward the Jews
beyond the measure of their faith, and that he even strives
with them, that by his salvation he may break through all
the hinderances by which they opposed him. Let each of us
therefore beware of indulging or flattering ourselves in this
matter; for the Lord contends with the whole Church, for
uttering speeches of this kind, which proceed from the foun-
tain of distrust.

15. Shall a woman forget her child! In order to correct
that distrust, he adds to the remonstrance an exhortation
full of the sweetest consolation. By an appropriate compari-
son, he shews how strong is his anxiety about his people,
comparing himself to a mother, whose love toward her off-
spring is so strong and ardent, as to leave far behind it a
father’s love. Thus he did not satisfy himself with propos-
ing the example of a father, (which on other occasions he
very frequently employs,) but in order to express his very
strong affection, he chose to liken himself to a mother, and
calls them not merely “children,” but the fruit of the womb,
towards which there is usually a warmer affection. What
amazing affection does a mother feel toward her offspring,
which she cherishes in her bosom, suckles on her breast, and
watches over with tender care, so that she passes sleepless

CHAP. XLIx. 16. COMMENTARY ON ISAIAH. 81

nights, wears herself out by continued anxiety, and forgets
herself! And this carefulness is manifested, not only among
men, but even among savage beasts, which, though they are
by nature cruel, yet in this respect are gentle.

Even if they shall forget. Since it does sometimes happen
that mothers degenerate into such monsters as to exceed in
cruelty the wild beasts and forget ‘ the fruit of their womb,”
the Lord next declares that, even though this should happen,
still he will never forget his people. The affection which he
bears toward us is far stronger and warmer than the love of all
mothers. We ought also to bear in mind the saying of Christ,
“ Tf ye, being evil, know how to give good things to your chil-
dren, how much more your heavenly Father?” (Matt. vii. 11.)
Men, though by nature depraved and addicted to self-love,
are anxious about their children. What shall God do, who
is goodness itself? Will it be possible for him to lay aside
a father’s love? Certainly not. Although therefore it should
happen that mothers (which is a monstrous thing) should
forsake their own offspring, yet God, whose love toward his
people is constant and unremitting, will never forsake them.
Ina word, the Prophet here describes to us the inconceivable
carefulness with which God unceasingly watches over our
salvation, that we may be fully convinced that he will never
forsake us, though we may be afflicted with great and numer-
ous calamities.

16. Behold, on the palms of my hands. By another com-
parison he describes that inconceivable carefulness which the
Lord exercises toward us. It is a common proverb, that
“we have it on our fingers’ ends,” when we have anything
fully and deeply fixed on our memory. And Moses when he
recommends constant meditation on the Law, says, “ Thou
shalt bind them for a sign on thy hand ;” that is, that they
should always have the commandments of God placed before
their eyes. (Deut. vi. 8.) He now makes use of the same
comparison ; as if he had said, “I cannot look at my hands
without beholding thee in them ; I carry thee engraved on
my heart, so that no forgetfulness can efface thee ; in a word,
I cannot forget thee without forgetting myself.’ True, in-
deed, God has neither hands nor bodily shape ; but Scripture

832 COMMENTARY ON ISAIAH. CILAP. XLIX, 17.

accommodates itself to our weak capacity so as to express
the strength of God’s love toward us.

Thy walls are continually before me. As the Church is
frequently called the “habitation” or “city of God,” (and
hence also the metaphor of “building” (Ps. cii. 16; Jer.
xxiv. 6; Matt. xvi. 18) is frequently employed in Scripture,)
so he makes use of the figurative term “ walls,” by which he
denotes the peace and prosperity of the Church ; as if he
had said that he would take care that Jerusalem should
thrive and flourish. Yet it ought to be observed that the
term “walls” denotes proper order of policy and discipline,
of which God declares that he will be the ceaseless and un-
wearied guardian. Let us remember that this prophecy was
accomplished during that frightful desolation, when the
“walls” of Jerusalem, which were a lively image of the
Church, had been cast down, the temple overthrown, and
government overturned, and, in a word, when everything
had been destroyed and nearly razed to the foundation ; for
immediately afterwards he promises that they shall all be
restored.

17. Thy builders hasten. He affirms what had been briefly
stated in the former verse ; for it might have been thought
that there was no ground for what he had now asserted about
the unceasing care which God takes of his Church and of
her walls, which he permits to be razed to their foundations,
and therefore he adds the explanation, that it will indeed be
thrown down, but will afterwards be built anew. Buzlders.
From this word we may learn what is the true method of
restoring the Church, namely, if the Lord send “ builders”
to rear it, and next if he drive far away the destroyers who
demolish it. Though God could, by himself, and without
_ the aid of men, rebuild the Church, yet he deigns to employ
their hands ; and although he alone, by the secret influence
of his Spirit, completes this whole building, yet he blesses
their labour, that it may not be useless. From him, there-
fore, we ought to ask and look for builders; for it belongs
to him to render them “ sufficient;” as Paul also informs us,
(2 Cor. iii. 5,) and to assign to each his department.

' ‘Maistres charpentiers et massons.” Master carpenters and masons.”

-
oo

CHAP. XLIx. 18. COMMENTARY ON ISAIAH. 33

We ought also to pray not only that he may “send forth
labourers into his harvest,” (Matt. ix. 38,) but that he may
recruit their strength and efficaciously direct them, so that
they may not labour in vain ; for, when the doctrine of the
Gospel is preached with any advantage, it arises from his
extraordinary goodness. But even this would not be enough,
if he did not “ drive destroyers far away ;’ for Satan, by in-
numerable arts, invades and assails the Church, and is in no
want of servants and attendants, who direct their whole
energy to destroy, or spoil, or hinder the Lord’s building.
We ought, therefore, constantly to entreat that he would ward
off their attacks ; and if the result be not entirely according
to our expectations, let us blame our own sins and ingrati-
tude ; forthe Lord was ready to bestow those blessings abun-
dantly upon us.

18. Lift wp thine eyes round about. He arouses the
Church to survey this magnificent work, as if it were ac-
tually before her eyes, and to behold the multitudes of men
who shall flock into it from every quarter. Now, as this
assemblage must have encouraged godly hearts during the
dispersion, so they who were eye-witnesses must have been
excited to gratitude. This shews clearly that this prediction
was useful at both periods, not only while the event was still
concealed by hope, but when it had been actually accom-
plished. Though he speaks to the whole Church at large,
yet this discourse relates also to individuals, that all with
one accord, and each person separately, may embrace these
promises.

When he bids them “lift up their eyes,” he means that
the reason why we are so much cast down is, that we do not
examine the Lord’s work with due attention, but havea vail
placed, as it were, before our eyes, to hinder us from seeing
what lies at our feet. In consequence of this, we do not
cherish any confidence, but in adversity are almost over-
whelmed by despair. And if these things are said to the
_ whole Church, let every man consider in his own heart how
far he is chargeable with this vice, and let him forthwith
arouse and awaken himself to behold the works of the Lord,
that he may rely with all his heart on his promises.

VOL. IV. G

34 COMMENTARY ON ISAIATI. CHAP. x1i1x. 18.

All are gathered together. When he says that the elect of
the Church are “ gathered together,’ he means that, in order
to their becoming one body under Christ, and, as it were,
‘one fold under one shepherd,” (John x. 16,) they must be,
if we may so express it, “ gathered” into one bosom. Christ
reckons and treats as his followers none but those who are
joined in one body by unity of faith. Whoever then shall
choose to be regarded as belonging to the number of the
children of God, let him be a son of the Church ; forall who
are separated from it will be aliens from God.

Thou shalt be clothed as with an ornament. The Prophet
shews what is the true ornament of the Church, namely, to
have a great number of children, who are brought to her by
faith and guided by the Spirit of God. This is true splen-
dour ; this is the glory of the Church, which must be filthy
and ugly, ragged and dishevelled, if she have not these orna-
ments. Hence we see how well the Papists understand what
is the true manner in which the Church ought to be adorned ;
for their whole attention is given to painted tables, to statues,
to fine buildings, to gold, precious stones, and costly gar-
ments ; that is, they give their whole attention to puppets,
like children. But the true dignity of the Church is inter-
nal, so far as it consists of the gifts of the Holy Spirit, and
of progressive faith and piety. Hence it follows, that she is
richly provided with her ornaments, when the people, joined
together by faith, are gathered into her bosom, to worship
God in a proper manner. ae

I live, saith Jehovah In order that this promise may be
more certain, the Lord employs an oath, which is intended
to warn us against distrust, and that, when we shall consider
that her end is near, we may be certain that she shall be fully
restored. And if this doctrine was ever necessary, it is es-
pecially necessary at the present time ; for, wherever we turn

our eyes, we meet with nothing but frightful desolation.

1 «%3NN (chai dnz) ‘I the Living One,’ is here, as in many other pas-

sages, the form of an oath, employed both by God and by men; and the
meaning of it is: ‘as truly as I live, so certainly will I perform this or that,
and this or that event shall happen.’ The particle ‘3 (2) here denotes
the object of the oath, and is equivalent to #7 in Greek after the verbs
timov, Atyw,” &c.”— Rosenmiiller.

“= — —~ ,

OHAP. XLtIx. 20. COMMENTARY ON ISAIAH. 35

What then must we do, but, relying on this oath of God,
struggle against despair, and not be terrified by our being
inconsiderable in number, which makes us despised by the
world, and not doubt that there are many of the elect, now
wandering and scattered, whom God will at length assemble
into his Church? And therefore we ought to encourage our
hearts, and to lift up our eyes by faith, that we may extend
our hope not only to a single age, but to the most distant
period.

19. For thy desolate places. We confirms by other words
what we have already seen, that the change which he pro-
mised is in the hand of God, that the Church, which was for
a long time waste and desolate, may speedily have many
inhabitants ; so that the place may be too narrow to contain
them all. He employs the metaphor of aruinous city, whose
walls and houses are rebuilt, to which the citizens return in
such vast numbers that its circumference must be enlarged,
because its former extent cannot contain them all. Thus he
means not only the return of the people from Babylon, but
the restoration which was effected through Christ ; that is,
when the Church was spread far and wide, not only through-
out Judea, but throughout the whole world.

And thy destroyers shall remove far away. He adds that
a garrison will be provided, if any enemies shall molest her ;
yea, that she shall be secure against their attacks and moles-
tation, because God will “drive them far away.” Not that
the Church shall ever enjoy perfect peace, and be secured
against all the attacks of enemies ; but yet God, bearing with
the weakness of his people, defended them from wicked men,
and restrained or warded off their attacks, so that at least
the kingdom of Satan might not grow out of the ruins of the
Church. |

20. Shall again say in thine ears. Isaiah continues the
same subject, and, under a different metaphor, promises the
restoration of the Church. He compares her to a widowed
or rather a barren mother, in order to describe her wretched
and distressful condition ; for she was overwhelmed by so
many distresses, that the remembrance of the nation appeared
to have wholly perished. Mingled with the Babylonians,

26 COMMENTARY ON ISAIAH. CHAP. xLix. 21.

who held her captive, she had almost passed into another
body. We need not wonder, therefore, if he compares her to
a barren mother; for she brought forth no more children.
Formerly the Jews had enjoyed high prosperity ; but the
kingdom was ruined, and all their strength was decayed,
and, in short, their name was almost extinguished, when
they were led into captivity. He therefore promises that the
Church shall be purified from her filthiness, and that she who
is now solitary shall regain that condition which she for-
merly held. And this is included in the word Again, that
they may not doubt that it is in the power of God to restore
what he formerly gave, though it was withdrawn for a time.
The children of thy bereavement.’ By “the children of
bereavement” some suppose that orphan children are meant ;
but I cannot agree with this, for “ bereavement” and “ bar-
renness” refer rather tothe person of the Church, and accord-
ingly it is for the sake of amplification that he describes
them to be those who, contrary to expectation, had been
given to her who was bereaved and barren. i
Make room for me ; that is, “ withdraw for my benefit.”
Not that it is proper for the godly to shut out their brethren

or drive them from their place; but the Prophet has borrowed ©

from familiar language a mode of expression fitted to declare
that no inconvenience shall hinder many from desiring to be
admitted and to have room made for them. ' Now, this hap-
pened, when the Lord collected innumerable persons out of
the whole world ; for suddenly, and contrary to the expec-
tation of men, the Church, which had formerly been empty,
was filled ; its boundaries were enlarged and extended far
and wide.

21. And thou shalt say in thy heart. By these words he
declares that the restoration of the Church, of which he now
speaks, will be wonderful ; and therefore he represents -her
as wondering and amazed on account of having been restored
in a strange and unexpected manner. And truly a deserip-

1 «tony mbaw, anny O29, (banim shthayithah shtkalah mzhem,)
‘the children of whom thou wast bereft.’”—Jarchi. “ A city deprived of
its Pages is compared to a mother bereft of her children.”—Rosen-
miller.

CIIAP. XLIx, 21. COMMENTARY ON ISAIAH. 37

tion of this sort is not superfluous ; for, as a new offspring
grows up among men every day, by which the human race
is propagated, so the children of God and of the Church are
born, who, “not from flesh and blood,’ (John i. 18,) but by
the secret power of God, are formed again to be new crea-
tures. By nature we have no share in the kingdom of God ;!
and therefore, if any man contemplate this new and uncom-
mon work, and in what manner the Church is increased and
maintained, he will be constrained to wonder.

Who hath begotten me these? He shews that this asto-
nishment will not be pretended, like expressions of this kind
which frequently proceed from flatterers, but that it will
come from ‘the heart ;’ for there will be good ground for
wondering, that the Lord has preserved the Church amidst
so great dangers, and has multiplied it by a new and unex-
pected offspring. Who would have thought that, at the time
when the Jews were held in the greatest contempt, and were
overwhelmed by every kind of reproaches and distresses, there
would be any of the Gentiles who of their own accord desired
to be associated with them? It was also‘in the highest de-
gree improbable that the dispositions of men should be so
suddenly changed as to adopt a religion which they had de-
tested. Besides, the partition-wall which had been erected
between them hindered all foreigners and uncircumcised per-
sons from entering.

For I was bereaved (or barren) and solitary. She now
explains what was the chief ground of that astonishment ;
namely, that formerly she brought forth no children, and was
altogether destitute. Doctrine, which is the seed of spiritual
life, by which the children of the Church are begotten,
(1 Pet. i. 23,) had ceased ; even the worship enjoined by the
Law had been broken off; and, in short, everything that
usually contributes to upholding the order of government
had been taken away. Now, the Church is called bereaved
or barren, not because God hath forsaken her, but because
his presence is not always visible. We ourselves saw an
image of that barrenness, when the Lord, in order to punish
the ingratitude of men, took away his doctrine, and allowed

1 © Nous n’avons aucune part au royaume de Dieu.”

38 COMMENTARY ON ISAIAH. CHAP. XLIx. 22.

them to wander in darkness. The Church might truly be
said to be “ bereaved ” and “ barren,” when none of her chil-
dren were seen. Hence we ought to conclude how foolish
the Papists are, who wish that Christ would always govern
his Church so that it may never be “ bereaved” or “ barren ;”
seeing that the Lord, though he does not forsake the Church,
yet very frequently, on account of the ingratitude of men,
withdraws the tokens of his presence.

Who then hath brought up those? It is no easy matter for
those who are led into captivity, and who often change their
place and habitation, to “ bring up” children ; and when the
law and the doctrine of piety no longer resounded in the
temple, spiritual nourishment had almost entirely failed.
But the Lord, who has no need of human aid, begets his
children in an extraordinary manner, and by the astonishing
power of his Spirit, and “ brings them up” wherever he thinks
proper ; and in the fulfilment of this prediction, the Lord
supplied them with nurses contrary to the expectation of all,
so that it is not without reason that the Church wonders
how they were reared. When we read this prophecy we are
reminded that we ought not to be distressed beyond measure,
if at any time we see the Church resemble a “ bereaved”
woman, and that we ought not to doubt that he can suddenly,
or in a moment, raise up and restore her, though we per-
ceive no means by which she can be robtoveds

22. Thus saith the Lord Jehovah. Isaiah confirms whad
he had said a little before, that the Lord would cause his
Church, though for a very long time she had been “ barren”
and “ bereaved,” to have an exceedingly numerous offspring,
and to be constrained to wonder at her own fruitfulness ;
and he does so, in order to remove all doubt which might
have found its way into their hearts.

L will lift wp my hand to the Gentiles. He declares that he
will give children to the Church, not only from among theJews,
as formerly, but likewise from among “ the Gentiles.” And
yet he indirectly asserts that this generation shall be spiritual
through the grace of adoption ; for the metaphor of a banner
was intended to lead believers to expect a new kind of gene-
ration, and different from that which is seen in the ordinary

CHAP, XLIXx. 23, COMMENTARY ON ISAIAH. 39

course of nature. The Lord must therefore set up a sign,
and display his secret power through the Gospel,’ that, out
of nations who differed so widely from each other both in
customs and in language, he might bring children to the
Church, who should be united in the same faith, as brethren
meet in their mother’s bosom.

Those who think that, by the figurative terms Hand and
Banner, nothing more than the preaching of the Gospel is
meant, and who set aside the power of the Spirit, are mis-
taken ; for both ought to be united, and the efficacy of the
Spirit ought not to be separated from the preaching of the
Gospel, as Paul clearly shews. (2 Cor. iii. 6.) To this
“hand” of God, therefore, to this “banner” we must betake
ourselves, when we see that the Church is oppressed by the
tyranny of wicked men. Though every effort be made to
overthrow and destroy it, the “hand” of God is higher, and
in vain do men oppose him. He will at length subdue and
erush their obstinacy, that the Church may obtain some re-
pose in spite of all their exertions.

When he promises that the sons of the Church shall be
brought in her arms and on her shoulders, the language is me-
taphorical, and means that God will find no difficulty, when
he shall wish to gather the Church out of her dispersion ; for
all the Gentiles will assist him. Although this refers, in the
first instance, to the Jews who had been banished and scat-
tered, yet it undoubtedly ought to be extended to all the
elect of God, who have become partakers of the same grace.

23. And kings shall be thy nursing fathers. _ After having
spoken of the obedience of the Gentiles, he shews that this
relates not to the common people only, but to “ kings” also.
He compares “kings” to hired men who bring up the chil-
dren of others, and “‘ queens” to “ nurses,” who give out their
labour for hire. Why so? Because “kings” and “ queens”
shall supply everything that is necessary for nourishing the
offspring of the Church. Having formerly driven out Christ
from their dominions, they shall henceforth acknowledge
him to be the supreme King, and shall render to him all
honour, obedience, and worship. This took place when the

Par la predication de l’Evangile.” “By the preaching of the Gospel.’

40 COMMENTARY ON ISATAH. OHAP. XLIx. 23.

Lord revealed himself to the whole world by the Gospel ; for
mighty kings and princes not only submitted to the yoke of
Christ, but likewise contributed their riches to raise up and
maintain the Church of Christ, so as to be her guardians and
defenders.

Hence it ought to be observed that something remarkable
is here demanded from princes, besides an ordinary profession
of faith ; for the Lord has bestowed on them authority and
power to defend the Church and to promote the glory of God.
This is indeed the duty of all; but kings, in proportion as
their power is greater, ought to devote themselves to it more
earnestly, and to labour in it more diligently. And this is
the reason why David expressly addresses and exhorts them
to “ be wise, and serve the Lord, and kiss bis Son.” (Ps. ii.
10-12.)

This shews how mad are the dreams of those who assert
that kings cannot be Christians without laying aside that
office; for those things were accomplished under Christ, when
kings, who had been converted to God by the preaching of
the Gospel, obtained this highest pinnacle of rank, which
surpasses dominion and principality of every sort, to be
“ nursing-fathers” and guardians of the Church. The Papists
have no other idea of kings being “nursing-fathers” of the
Church than that they have left to their priests and monks
very large revenues, rich possessions and prebends, on which
they might fatten, like hogs ina sty. But that “nursing”
aims at an object quite different from filling up those in-
satiable gulls. Nothing is said here about enriching the
houses of those who, under false pretences, hold themselves
out to be ministers of the Church, (which was nothing else
than to corrupt the Church of God and to destroy it by deadly
poison,) but about removing superstitions and putting an end
to all wicked idolatry, about advancing the kingdom of Christ
and maintaining purity of doctrine, about purging scandals
and cleansing from the filth that corrupts piety and impairs
the lustre of the Divine majesty.

Undoubtedly, while kings bestow careful attention on these
things, they at the same time supply the pastors and mini-
sters of the Word with all that is necessary for food and

CHAP. XLIx. 23. COMMENTARY ON ISAIAH. 41

maintenance, provide for the poor and guard the Church
against the disgrace of pauperism ; erect schools, and ap-
point salaries for the teachers and*board for the students ;
build poor-housesand hospitals, and make every other arrange-
ment that belongs to the protection and defence of the Church.
But those unnecessary and extravagant expenses for Anni-
versaries and Masses, for golden vessels and costly robes,
which swell the pride and insolence of Papists, serve only to
uphold pomp and ambition, and corrupt the pure and simple
“nursing” of the Church, and even choke and extinguish the
seed of God, by which alone the Church lives. When we see
that matters are now very different, and that “kings” are
not the “nursing-fathers,”’ but the executioners of the
Church ; when, in consequence of taking away the doctrine
of piety and banishing its true ministers, idle bellies, insa-
tiable whirlpools, and messengers of Satan, are fattened, (for
such are the persons to whom the princes cheerfully distri-
bute their wealth, that is, the moisture and blood which they
have sucked out of the people ;) when even princes other-

wise godly have less strength and firmness for defending the

Word and upholding the Church ; let us acknowledge that
this is the reward due to our sins, and let us confess that we
do not deserve to have good “ nursing-fathers.” But yet,
after this frightfully ruinous condition, we ought to hope for
a restoration of the Church, and such a conversion of kings
that they shall shew themselves to be “ nursing-fathers” and
protectors of believers, and shall bravely defend the doctrine
of the Word.

And shall lick the dust of thy feet. This passage is also
tortured by the Papists in order to uphold the tyranny of
their idol, as if kings and princes had no other way of prov-
ing themselves to be sincere and lawful worshippers of God
than by adoring that masked prince of the Church instead
of God. Thus they consider the obedience of piety to con-
sist in kissing the Pope’s feet with deep reverence. What
they ought to think of such barbarous and idolatrous wor-
ship, let them learn, first, from Peter, whose seat they boast
of occupying, who would not permit such honour to be ren-
dered to him by the centurion. (Acts x. 26.) Let them,

42 COMMENTARY ON ISAIAH, CHAP. XLIX, 28,

next, learn from Paul, who tore his garments, and rejected
such worship with the utmost abhorrence. (Acts xiv. 14)
What could be more absurd than to imagine that the Son of
God appointed, instead of a minister of the Gospel, an object
of abhorrence, some king dazzling in Persian luxury and
splendour? But let us remember that the Church, so long
as she is a pilgrim in this world, is subjected to the cross,
that she may be humble and may be conformed to her Head ;
that if her foes make any cessation of their hostility, still
her highest ornament and lustre is modesty. Hence it fol-
lows, that she has laid aside her own attire, when she is
clothed with irreligious pride.

—

Here the Prophet means nothing else than the adoration —

by which princes bow down before God, and the obedience
which they render to his Word in the Church. What we
have already said must be carefully observed, that, when we
speak of rendering honour to the Church, she must never be
separated from the Head; for this honour and worship be-
longs to Christ, and, when it is bestowed on the Church, it
still continues to belong undivided to him alone. By the
obedience of piety kings do not profess submission, so as to
bear the yoke of men, but to yield to the doctrine of Christ.
Whosoever therefore rejects the ministry of the Church, and
refuses to bear the yoke which God wishes to lay with his own
hand on all his people, can neither have any fellowship with
Christ nor be a child of God.

For they shall not be ashamed. I consider TWN (ashe)

to be a conjunction signifying For ;* and the clause to which

it belongs is closely connected with what goes before, and
has been improperly disjoined from it by some commenta-
tors. By this argument he proves that it is highly proper
for princes to submit cheerfully to the government of God,

1 «9D (Wo xd aves (Gshér lo yeboshi kovai), ‘of whom they that wait
for me shall not be ashamed,’ that is, ‘ whom Jehovah, they that wait for,
they that trust in, shall not be ashamed.’ When the ‘Hebrews introduce
any person speaking, the provisional affix, which comes after WWN (dshér)
and relates to that person, is commonly expressed by them in none but the
first, that is, in the person of the speaker. For example, ‘I am Joseph,

aD YD TNS DN WR, (ashér mékdrtém othi mitzrdimah,) whom ye
ste into Egypt.’ »__Rosenmiiller.

OHAP. XLIX, 24. COMMENTARY ON ISAIAH. 43

and not hesitate to humble themselves before the Church ;
because God will not suffer those who hope in him to “be
ashamed.” As if he had said, “ This is a pleasant and de-
lightful submission.”

I am Jehovah. Ue connects his own truth with our sal-
yation ; as if he had said, that he does not wish men to ac-
knowledge him to be true or to be God, unless he actually
fulfil what he has promised. And hence we obtain, inesti-
mable advantage ; for, as it is impossible that God should
not continue to be the same, so the stability of our salvation,
which the Prophet infers from God’s own stability, must re-
main unshaken.

24. Shall the prey be taken from the mighty? Having
solved, in the former verse, an objection which might occur
to the mind of believers, he now confirms that solution still
more ; for it might have been thought incredible that the
Jews should be rescued out of the hands of so powerful an
enemy, by whom they had been taken in fair battle and re-
duced to slavery. He therefore adds this question as uttered
by the whole of the common people, among whom it probably
flew universally from mouth to mouth ; and he immediately
replies, as we shall see.

Shall the captivity of the righteous (or, the righteous capti-
vity) be delivered? And we ought, first, to observe this
metaphor, that the Church is called “the prey of the mighty”
and ‘the captivity of the righteous,” that is, lawful captivity.
He is said to be the “ righteous” possessor who is the lawful
possessor ; just as the prey, when the war has been righteous,
passes into the hands of a righteous possessor." Such was
the condition of the ancient people, after having been driven
into captivity; for, along with their native country, they
had lost their liberty, and were entirely in the power, and at
the disposal, of the conqueror. And yet we ought carefully
to observe this metaphor, that the Church is oppressed by
the tyranny of princes, and exposed to the jaws of wolves,
and nevertheless is supposed to be their “just” prey. This

-s Quand | la guerre est juste, celuy qui prend la proye est juste posses-
seur dicelle.” ‘ When the war is righteous, he who takes the prey is the
righteous possessor of it.”

4h COMMENTARY ON ISAIAH. CHAP. XLIX, 25.

is, indeed, shamefully wicked; but thus were our fathers
treated, and we are not more virtuous or more excellent than
our fathers.

25. The prey of the tyrant shall be delivered. However
they may boast of having a right to govern, and glory in an
empty title, the Lord declares that they are most wicked
robbers, when he threatens that he will be an avenger and
will snatch their prey from them. God does not overturn
just dominion ; and hence it follows that the dominion which
they usurped over the people of God is mere robbery and
wicked tyranny. Neither their arms, nor their forces, nor
their warlike preparations, shall hinder the Lord from taking
out of their hands an unjust possession.

Nor does this promise relate only to outward enemies and
tyrants, but also to the tyranny of Satan, from which we are
rescued by the wonderful power of God. True indeed, he pos-
sesses vast power, but God is far more powerful, takes away
his arms and demolishes his fortresses, that he may set
us at liberty. (Matt. xii. 29; Luke xi. 22.) If therefore
we have had experience of the power of God in this respect,
so much the stronger reason have we for trusting that he
will undoubtedly be our deliverer, whenever our enemies
shall lay us under their feet and oppress us with cruel bon-
dage.

I will contend with him that contendeth with thee. When

he threatens that he will “contend” on our account, first, he:

reminds us to consider his power, that we may not regard the
matter by human reason or by the power of men. We ought
not therefore to look at what we can do or what resources
we possess, but it is our duty to commit the whole matter to
the disposal of God alone, who is graciously pleased to pro-
tect and defend us. Secondly, he affirms that he will bea
powerful advocate, to reply to the slanders of enemies. We
said, a little before, that wicked men not only are hurried
along by violence and cruelty against the Church, but load
her with false and calumnious charges, as if they had a right
to treat her with cruelty ; and therefore this consolation is
highly necessary, that God will be the defender of our inno-
cence, to scatter by his defence all‘the idle pretences which

rs

|
|
|

OHAP, XLIXx. 26. COMMENTARY ON ISAIAH. 45

strengthen the audacity and fierceness of wicked men. <Ac-
cordingly he again repeats,—

I will save thy children. We derive great consolation from
knowing that we are united with him by so close a bond that
he sets himself in opposition to all who contend with us,
“blesses those who bless us, and, on the other hand, curses
those who curse us,” and, in short, declares that he is the ene-
my of ourenemies. (Gen. xii.3.) Hence also it ought to be
observed, that, when we are restored to liberty and life, when
we are not oppressed by enemies, and, in short, when we are
saved, it is not a work of man; that no one may ascribe to
his own industry what God commands us to expect as an
extraordinary blessing from himself alone,

26. And I will feed thy oppressors with their own flesh.
First, he declares what is the nature of that end which
awaits the enemies of the Church, and threatens that they
shall not only be inflamed with mutual hatred, but shall like-
wise slay each other by mutual slaughter. And indeed it is
God who drives them headlong, and rouses them to rage, so
that they turn against themselves that strength which they
formerly exerted against the Church, fight with each other,
as the Midianites did, and bring destruction on themselves.
(Judges vii. 22.) The meaning amounts to this, that there will
be no need of outward aid or of any preparations, when God
shall determine to overturn and destroy the reprobate ; be-
cause, having been struck by him with giddiness, they shall
wear themselves out in mutual conflict by the insatiable rage
with which they shall attack each other.

And all flesh shall know. Ue repeats that statement
which we have formerly seen, namely, that he will be ac-
knowledged by all to be the God of Israel and the true and
only God, when he shall have delivered his people from de-
struction ; for he intended it to be a demonstration of his
Divinity, that he openly manifested himself to be the Re-
deemer and Saviour of his people.

The Mighty One of Jacob. Some read the word Jacob in
the vocative case: “O mighty Jacob ;” but I read it in
the genitive case, “of Jacob.” The Lord testifies that he
is the Saviour, Redeemer, and Mighty One of Israel, that

46

COMMENTARY ON ISAIAH.

CHAP. L,

they may rely with their whole heart on his defence and

protection.

CHAPTER L.

1. Thus saith the Lord, Where is
the bill of your mother’s divorce-
ment, whom I have put away? or
which of my creditors is it to whom
I have sold you? Behold, for gour
iniquities have ye sold yourselves,
and for your transgressions is your
mother put away.

2. Wherefore, when I came, was
there no man? when I ealled, was
there none to answer? Is my hand
shortened at all, that it cannot re-
deem? or have I no power to de-
liver? behold, at my rebuke I dry
up the sea; I make the rivers a wil-
derness : their fish stinketh, be-
cause there is no water, and dieth for
thirst.

3. I clothe the heavens with
blackness, and I make sackcloth
their covering.

4. The Lord God hath given me
the tongue of the learned, that I
should know how to speak a word in
season to him that ts weary: he
wakeneth morning by morning; he
wakeneth mine ear to hear as the
learned.

5. The Lord God hath opened
mine ear, and I was not rebellious,
neither turned away back.

6. I gave my back to the smiters,
and my cheeks to them that plucked
off the hair: I hid not my face from
shame and spitting.

7. For the Lord God will help
me; therefore shall I not be con-
founded: therefore have I set my
face like a flint, and I know that I
shall not be ashamed.

8. He is near that justifieth me ;
who will contend with me? let us
stand together: who is mine adver-
sary? let him come near to me.

9. Behold, the Lord God will help

1. Sie dicit Iehova, Ubi libellus
iste repudii matris vestree, quam re-
pudiavi? aut quis creditor cui ven-
didi vos? Ecce propter iniquitates
vestras estis venditi, et propter
transgressiones vestras repudiata est
mater vestra.

2. Cur veni, et nemo (occurrit ?)
vocavi, et nemo respondit? Anab-
breviando abbreviavit se manus mea,
ut non redimat? Annon in me vir-
tus ad liberandum? Ecce increpa-
tione mea exsicco mare; pono fiu-
mina in desertum, ut putrescant
pisces eorum pre defectu aque, et
moriantur siti.

3. Induo celos caligine, et quasi
saccum pono operimentum eorum.

4. Dominus Iehova aperuit mihi
linguam eruditorum, ut sciam lasso
verbum in tempore. Excitabit mané,
mane excitabit mihi aurem, ut au-
diam, sicut docti.

5. Dominus Iehova aperuit mihi
aurem, et ego non fui rebellis; re-
trorsum non reversus sun.

6. Corpus meum exposui percu-
tientibus, et genas meas vellentibus ;
faciem meam non abscondi ab i igno-
minia et sputo.

7. Nam Dominus Iehova auxili-
abitur mihi; propterea non sum
pudefactus ; ideo posui faciem meam
quasi silicem, et scio quod non con-
fundar.

8. Propé est qui me justificat,
quis contendet mecum? Stemus
simul: quis adversarius cause mez?
Accedat ad me.

9. Ecce, Dominus Iehova auxili-

CHAP. L. 1.

me; who 7s he ¢thaé shall condemn
me ? lo, they all shall wax old as a
garment; the moth shall eat them
up. |
"10. Who is among you that fear-
eth the Lord, that obeyeth the voice
of his servant, that walketh in dark-
ness, and hath no light? let him
trust in the name of the Lord, and
stay upon his God.

11. Behold, all ye that kindle a
fire, that compass yourselves about
with sparks: walk in the light of
your fire, and in the sparks that ye
have kindled. This shall ye have

COMMENTARY ON ISATAH.

47

abitur mihi, quis est qui me con-
demnet? Ecce omnes quasi vesti-
mentum vyeterascent; tinea come-
det eos.

10. Quis in vobis est timens Ie-
hovam? Audiat vocem servi ejus.
Qui ambulavit in tenebris, et qui
caruit luce, confidat in nomine Ie-
hove, et innitatur Deo suo.

11. Eece vos omnes succenditis
ignem, et circundati estis scintillis.
Ite in lumine ignis vestri, et in scin-
tillis quas succendistis. E manu
mea fuit hoc vobis: in dolore jace-
bitis.

of mine hand; ye shall lie down in
sorrow.

1. Where is that bill of divorcement ? There are various
interpretations of this passage, but very few of the commen-
tators have understood the Prophet’s meaning. In order to
have a general understanding of it, we must observe that
union by which the Lord everywhere testifies that his peo-
ple are bound to him; that is, that he occupies the place of
a husband, and that we occupy the place of a wife. It is a
spiritual marriage, which has been consecrated by his eter-
nal doctrine and sealed by the blood of Christ. In thesame
manner, therefore, as he takes us under his protection as
a early beloved wife, on condition that we preserve our
fidelity to him by chastity ; so when we have been false to
him, he rejects us ; and then he is said to issue a lawful di-
vorce against us, as when a husband banished from his house
an adulterous wife.

Thus, when the Jews were oppressed by calamities so many
and so great, that it was easy to conclude that God had re-
jected and divorced them, the cause of the divorce came to
be the subject of inquiry. Now, as men are usually eloquent
in apologizing for themselves, and endeavour to throw back
the blame on God, the Jews also complained at that time
about their condition, as if the Lord had done wrong in
divorcing them ; because they were far from thinking that
the promises had been made void, and the covenant annulled,
by their crimes. They even laid the blame on their ances-
tors, as if they were punished for the sins of others. Hence

4

48 COMMENTARY ON ISAIAH. CHAP, 4. 1.

those taunts and complaints which Ezekiel relates. ‘Our fa-
thers ate a sour grape, and our teeth are set on edge.” (Ezek.
xviii. 2.) Speeches of this kind being universally current
among them, the Lord demands that they shall produce the
“bill of divorcement,” by means of which they may prove that
they are free from blame and have been rejected without cause.

Now, a “bill of divorcement” was granted to wives who
were unjustly divorced; for by it the husband was con-
strained to testify that his wife had lived chastely and ho-
nourably, so that it was evident that there was no other ground
for the divorce than that she did not please the husband.
Thus the woman was at liberty to go away, and the blame
rested solely on the husband, to whose sullenness and bad
temper was ascribed the cause of the divorce. (Deut. xxiv. 1.)
This law of divorcement, as Ezekiel shews, (Matt. xix. 8,)
was given by Moses on account of the hard-heartedness of
that nation. By a highly appropriate metaphor, therefore,
the Lord shews that he is not the author of the divorce, but
that the people went away by their own fault, and followed
their lusts, so that they had utterly broken the bond of mar-
riage. This is the reason why he asks where is “ that bill”
of which they boasted ; for there is emphasis in the demon-
strative pronoun rl (zéh), that, by which he intended to ex-
pose their idle excuses ; as if he had said, that they throw
off the accusation, and lay blame on God, as if they had been
provided with a defence, whereas they had violated the bond
of marriage, and could produce nothing to make the divorce
lawful.

Or who is the creditor to whom I sold you? By another
metaphor he demonstrates the same thing. When a man
was overwhelmed by debt, so that he could not satisfy his
creditors, he was compelled to give his children in payment.
The Lord therefore asks, “ Has he been constrained to do
this? Has he sold them, or given them in payment to an-
other creditor? Is he like spendthrifts or bad managers,

who allow themselves to be overwhelmed by debt?” As if

he had said, “ You cannot bring this reproach against me;
and therefore it is evident that, on account of your trans-
gressions, you have been sold and reduced to slavery.”

CHAP. L. 2. COMMENTARY ON ISAIAH. 49

Lo, for your iniquities ye have been sold. Thus the Lord
defends his majesty from all slanders, and refutes them by
this second clause, in which he declares that it is by their
own fault that the Jews have been divorced and “sold.”
The same mode of expression is employed by Paul, when he
says that we are “sold under sin,” (Rom. vii. 14,) but in a
different sense ; in the same manner as the Hebrew writers
are wont to speak of abandoned men, whose wickedness is
desperate. But here the Prophet intended merely to charge
the Jews with guilt, because, by their own transgressions,
they had brought upon themselves all the evils that they
endured. .

If it be asked, “ Did the Lord divorce his heritage? Did
he make void the covenant?” Certainly not ; but the Lord
is said to “divorce,” as he is elsewhere said to profane,
his heritage, (Ps. lxxxix. 39; Ezek. xxiv. 21,) because no
other conclusion can be drawn from present appearances ;
for, when he did not bestow upon them his wonted favour,
it was a kind of divorce or rejection. In a word, we ought
to attend to these two contrasts, that the wife is divorced,
either by the husband’s fault, or because she is unchaste and
adulterous; and likewise that children are sold, either for
their father’s poverty or by their own fault. And thus the
course of argument in this passage will be manifest.

2. Why did I come? This might be a reason assigned,
that the people have not only brought upon themselves an
immense mass of evils by provoking God’s anger, but have
likewise, by their obstinacy, cut off the hope of obtaining
pardon and salvation. But I think that God proceeds still
further. After having explained that he had good reason
for divorcing the people, because they had of their own ac-
cord given themselves up to bondage, when they might have
been free, he adds that still it is not he who prevents them
from being immediately set at liberty. As he shewed, in
the former verse, that the whole blame rests with the Jews,
so now he declares that it arises from their own fault that
they grow old and rot in their distresses ; for the Lord was
ready to assist them, if they had not rejected his grace and
kindness. In a word, he shews that both the beginning and

VOL. IV. D

50 COMMENTARY ON ISAIAH. CHAP. L, 2.

the progress of the eyil arise from the fault of the people,
in order that he may free God from all blame, and may shew
that the Jews act wickedly in accusing him as the author of
evil, or in complaining that he will not assist them.

First, then, the Lord says that he “came ;” and why, but
that he might stretch out his hand to the Jews? Whence
it follows that they are justly deprived; for they would not
receive his grace. Now, the Lord is said to “come,” when
he gives any token of his presence. He approaches by the
preaching of the Word, and he approaches also by various —
benefits which he bestows on us, and by the tokens which he ~
employs for manifesting his fatherly kindnesstoward us. “ Was
there ever any people,” as Moses says, ‘“‘ that saw so many
signs, and heard the voice of God speaking, like this people 2”
(Deut. iv. 33.) Constant invitation having been of no ad-
vantage to them, when he held out the hope of pardon and
exhorted them to repentance, it is with good reason that he
speaks of it as a monstrous thing, and asks why there was
no man to meet him. They are therefore held to be con-
victed of ingratitude, because, while they ought to have
sought God, they did not even choose to meet him when he
came ; for it is an instance of extreme ingratitude to refuse
to accept the grace of God which is freely offered. -

Why did I call, and no one answered? In the word call
there is a repetition of the same statement in different words.
When God “ calls,” we ought to be ready and submissive ;
for this is the “answer” which, he complains, was refused to
him ; that is, we ought to yield implicitly to his word. But
this expression applies strictly to the matter now in hand;
because God, when he offered a termination to their dis-
tresses, was obstinately despised, as if he had spoken to the
deaf and dumb. Hence he infers that on themselves lies the
blame of not haying been sooner delivered ; and he supports
this by former proofs, because he had formerly shewn to the
fathers that he possessed abundance of power to assist them.
Again, that they may not cavil and excuse themselves by
saying that they had not obtained salvation, though they
heartily desired it, he maintains, on the,other hand, that
the cause of the change ought to be sought somewhere else

CHAP. L. 3. COMMENTARY ON ISAIAH. 51

than in him, (for his power was not at all diminished,) and
therefore that he would not have delayed to stretch out his
hand to them in distress, if they had not wickedly refused
his aid. f

By shortening hath my hand been shortened? By this in-
terrogation he expresses greater boldness, as if he were affirm-
ing what could not be called in question ; for who would
venture to plead against God that his power was diminished ?
He therefore relates how powerfully he rescued his people
out of Egypt, that they may not now imagine that he is less
powerful, but may acknowledge that their sins were the hin-
derance.! He says that by his reproof he “ dried up the sea,”
as if he had struck terror by a threatening word ; for by his
authority, and at his command, the seas were divided, so that
a passage was opened up, (Ex. xiv. 21,) and Jordan was
driven back. (Josh. iii. 16.) The consequence was, that “‘ the
fishes,” being deprived of water, died and putrified.

3. I clothe the heavens with blackness. He mentions also
that thick darkness which was spread over all Egypt during
the space of three days. (Ex. x. 22.) At that time the
heaven was clothed as with a mourning dress ; for, as fine
weather has a gladdening influence, so blackness and dark-
ness produce melancholy ; and therefore he says, that the
heavens were covered as with sackcloth or with a mourning
dress, as if they had been tokens and expressions of mourn-
ing.” If any one prefer to view them as general statements,
let him enjoy his opinion; but I think it probable that he

glances at the history of the deliverance from Egypt,* from

which it might easily be inferred that God, who had so mira-
culously assisted the fathers, was prevented by their ingra-
titude from granting relief to the miseries which now op-
pressed them. .

1 « Ains recognoissent que leurs vices empeschent que ceste puissance
ne se monstre;” “ But may acknowledge that their sins hinder that power
from being manifested.”

2 «This gives a great idea of God’s power. Though the sun shines so
bright that no mortal eye can steadily behold its lustre, I can at pleasure
send a thick cloud and intercept its rays, and make the heavens appear as
if they had put on mourning.” — White.

3 « A Vhistoire de la deliverance d’Egypte.”

52 COMMENTARY ON ISAIAH. CHAP. L, 4.

4. The Lord Jehovah. After having twice convicted them
of guilt, he adds a consolation in his usual manner; for
when the Lord covers us with shame, he intends immediately
to free us from shame. Although, therefore, he shewed that
the people had been rejected for the best possible reasons,
and had perished by their own fault, because they proved
themselves to be even unworthy of deliverance, yet he pro-
mises assistance to them. Again, because in a matter so
difficult to be believed there needed more than ordinary
proof, he begins by saying that God has sent and instructed
him to execute his commands. This passage is commonly
explained so as to relate to Christ, as if it had not been
applicable to the Prophet, because he afterwards says, that
he had been beaten with rods, which we nowhere read was
done to Isaiah. But there is no great force in this argument ;
for David complains that his garments were divided, (Psalm
xxii. 18,) which applies literally to Christ, (Matt. xxvii. 35 ;
John xix. 24,) and yet it does not follow that this did not
happen to David himself. For my own part, I have no
doubt, that Isaiah comes forward as one who represents all
the servants of God, not only those who were from the be-
ginning, but those who should come afterwards.

Hath given me the tongue of the learned.- He says that the
Lord hath given him a “tongue,” that the promises by which
he cheers the people may have greater weight. Our faith
wavers, if we suspect that a man speaks from himself; and
the condition of that people was so wretched that no human
arguments could induce them to entertain the hope of de-
liverance. It amounts to this, that the message of approach-
ing salvation is brought to them from heaven; and if any
person do not receive it, he must prove himself to be rebel-
lious and disobedient. Although these words are literally
intended by the Prophet to secure the belief of his statements,
yet we may infer from them generally, that no man is fit to
teach who has not first been qualified by God. This reminds
all godly teachers to ask from the Spirit of God what other-
wise they could not at all possess. They must indeed study
diligently, so as not to ascend the pulpit till they have been
fully prepared; but they must hold by this principle, that

CHAP. L. 4. COMMENTARY ON ISAIAH. 53

all things necessary for discharging their office are gifts of
the Holy Spirit. And, indeed, if they were not organs of
the Holy Spirit, it would be extreme rashness to come forth
publicly in the name of God.

That I may know a word in season to the weary. Some
verb must be supplied here, such as, “to administer” or “ to
utter.” The word “ know” includes wisdom and skill, which
a pastor ought to possess, that the word of God may be
faithfully and profitably administered by him; as if he had
said that he has been well instructed in the school of God,
and thus knows well what is suitable to those who are
wretched and who groan under a burden.’ The term
“weary” is applied to those who are overwhelmed by many
afflictions ; as we have formerly seen, “ who giveth strength
to the weary.” (Is. x]. 29.) Thus also Christ speaks, “ Come
to me, all ye that are weary and heavy laden.” (Matt. xi.
28.) He therefore means that God has been his teacher
and instructor, that he may be able to soothe wretched men
by appropriate consolation, that by means of it their dejected
hearts may be encouraged by feeling the mercy of God.

Hence we infer that the most important duty of the min-
isters of the word is, to comfort wretched men, who are
oppressed by afflictions, or who bend under their weight,
and, in short, to point out what is true rest and serenity of
mind, as we have formerly seen. (Is. xxxiii. 20.) We are
likewise taught what each of us ought chiefly to seek in the
Scriptures, namely, that we may be furnished with doctrine
appropriate and suitable for relieving our distresses. He
who, by seasonable consolation, in afflictive or even desperate
affairs, can cheer and support his heart, ought to know that
he has made good proficiency in the Gospel. I acknowledge
that doctrine has indeed various uses ; for not only is it use-
ful for comforting the afflicted and feeble, but it likewise
contains severe reproofs and threatenings against the ob-

‘stinate. (2 Tim. iii. 16.) But Isaiah shews that the chief

duty incumbent on him is, to bring some consolation to the
Jews who, in the present distress, are ready to faint.

1 * Qui gemissent sous le fardeau de leurs pechez;” “ Who groan
under the burden of their sins.”

54 COMMENTARY ON ISAIAH. CHAP, L. 4

He will waken in the morning. The Prophet here testifies
that the Lord is so careful about wretched and oppressed
persons that he aids them “in the morning,” that is, season-
ably. I-do acknowledge that we are often destitute of con-
solation ; but, although God often permits us to languish,
yet he knows every moment that is suitable for seasonably
meeting the necessity by his aid. Besides, if his assistance
be somewhat late, this happens through our own fault; for
not only by our indolence, but likewise by rebellion, we
withdraw ourselves from his grace. However that may be,
he always watches carefully and runs to give aid; and even
when we fly and resist, he calls us to him, that we may be
refreshed by tasting his grace and kindness. .

_ He twice repeats the phrase, “in the morning,” by which
he expresses continuance and earnestness, that we may not
think that he is liable to sudden impulses like men, to cast
off or quickly forget those whom he has once undertaken to
guard, whom he continues, on the contrary, to make the
objects of his grace till the end, and never leaves destitute
of consolation. | |

That I may hear as the learned. He means that his ear
has not only been pulled or twitched, as for sluggish and
indolent persons, but has been formed and trained. Yet by
his example he shews that God efficaciously teaches all whose
ministry he intends to employ for the salvation of his
Church ; for it would have been a small matter to be in-
structed after the manner of men, if they had not within
them the Spirit of God as their instructor. This makes still
more evident the truth of what we have formerly said, that
none are good teachers but those who have been good
scholars.. He calls them “learned” and “ well-instrueted ;”
for they who do not deign to learn, because they think that
they are wise enough, are doubly fools; since they alone, in
the judgment of God, are reckoned to be “ well-instructed”
and “learned,” who permit themselves to be taught. before
discharging the office of teachers, that they may have clear
knowledge of those things which they communicate to
others, and may publicly bring forward nothing but what
they can testify to have proceeded from God; and, in a

CHAP. L. 6. COMMENTARY ON ISAIAH. 55

word, they alone are “learned,” who, by continually learning,
do not refuse to make constant progress. Some read the
word in the accusative, meaning, “that I may hear as
(hearing) the learned ;’ but that is harsh and at variance
with the true meaning.

45. The Lord Jehovah hath opened mine ear. He again
repeats what he had formerly said, and here includes
everything that belongs to the office of a teacher; for the
“opening of the ear” must be understood to refer not only
to doctrine, but to the whole calling ; that is, when he takes
one to be his servant, and informs of his duty him whom he
has determined to send, when he gives commands, and
enjoins him to execute what he commands. But the Lord
“opens the ear,” not only when he declares what is his
will, but when he powerfully affects a man’s heart and moves
him to render obedience, as it is said, “Thou hast bored
mine ear.” (Ps. xl.6.) And Christ says, “ Whosoever hath-
heard and learned from the Father cometh to me.” (John

vi. 45.) Such is also the import of the second clause, And

I was not rebellious, the meaning of which may be thus
summed up: “He undertakes nothing at random, but, being
fully convinced of God’s calling, he discharges the office of
a teacher, though it is laborious and difficult, because he is
ready to obey.” .

6. I exposed my body to the smiters. With the reproaches,
jeers, and insolence of wicked men, he contrasts the unshaken
courage which he possesses ; as if he had said that, “ what-
ever resistance may be attempted by the despisers of God,
yet he will baffle all their insults, so that he will never
repent of the labours which he has undertaken.” Yet this
passage plainly shews that the ministers of the word cannot

_ perform their office faithfully without being exposed to a

contest with the world, and even without being fiercely
assailed on all sides; for as soon as Isaiah says that he has
obeyed the command of God, he likewise adds that “‘ He has
exposed his body to the smiters.” The faithful servants of
God, when they administer the doctrine of the word, cannot —
escape from this condition, but must endure fights, reproaches,
* « Ceux-la sont doctes.” ;

56 COMMENTARY ON ISATAH. CHAP, L. 7.

hatred, slanders, and various attacks from adversaries, who
loathe that liberty of advising and reproving which it is ne-
eessary for them to use. Let them, therefore, arm them-
selves with steadfastness and faith ; for a dreadful battle is
prepared for them. And not only does he describe the
persecutions of wicked men, but the reproach of the world ;
because wicked men desire to be thought to have good cause
for opposing the ministers of the word and persecuting their
doctrine, and wish that those ministers should be regarded
as criminals and malefactors, and held up to universal hatred
and abhorrence. For these reasons they load them with
various slanders, and do not refrain from any kind of re-
proach, as we know well enough by experience in the present
day, when our adversaries call us heretics, deceivers, seditious
persons, and assail us with other slanders, which were also
directed against Christ and the Apostles. (Matt. xxvii. 63;
John vii. 12; Acts xvi. 20.)

My face I did not hide from shame and spitting. He not
only says that open and outward foes spat and inflicted
blows on him, but glances at the slanders which he is com-
pelled to bear from foes who are within and belong to the
household ; for out of the very bosom of the Church there
always spring up wicked men and despisers of God, who
insolently attack the prophets. They who wish to serve God
must be prepared to endure all these things calmly, that
they may walk through evil report and through good report,
(2 Cor. vi. 8,) and may despise not only banishment, stripes,
imprisonment, and death, but likewise reproaches and dis-
grace, though they may sometimes appear harder to endure
than death itself. While this doctrine belongs to all be-
lievers, it belongs especially to the teachers of the word,
who ought to go before others, and to be, as it were, stan-
dard-bearers.

7. For the Lord Jehovah will help me. The Prophet
declares whence comes so great courage, which he and the
other servants of God need to possess, in order to withstand
courageously the attacks of every one. It comes from God’s
assistance, by relying on whom he declares that he is fortified
against all the attacks of the world. After having, with

CHAP. L. 7. COMMENTARY ON ISAIAH. 57

lofty fortitude, looked down contemptuously on all that was
opposed to him, he exhorts others also to maintain the same
firmness, and gives what may be called a picture of the
condition of all the ministers of the word ; that, by turning
aside from the world, they may turn wholly to God and
have their eyes entirely fixed upon him. There never will
be a contest so arduous that they shall not gain the victory
by trusting to such a leader.

Therefore I have set my face as a flint. By the metaphor
of “a flint” he shews that, whatever may happen, he will
not be afraid ; for terror or alarm, like other passfons, makes
itself visible in the face. The countenance itself speaks, and
shews what are our feelings. The servants of God, being so
shamefully treated, must inevitably have sunk under such
attacks, had they not withstood them with a forehead of
stone orofiron. In this sense of the term, Jeremiah also is
said to have been “‘set for a fortified city, an iron pillar, and
a brazen wall, against the kings of Judah, and the princes,
and the people,’ (Jer. 1.18 ;) and to Ezekiel is said to have
been given “a strong forehead, and even one of adamant,
and harder than flint, that he might not be dismayed at the
obstinacy of the people.” (Ezek. iii. 9.)

Therefore I was not ashamed. The word “ashamed” is
twice used in this verse, but in different senses ; for in the
former clause it relates to the feeling, and in the latter to
the thing itself or the effect. Accordingly, in the beginning
of the verse, where he boasts that he is not confounded
with shame, because God is on his side, he means that it is
not enough that God is willing to help us, if we do not also
feel it ; for of what advantage to us will the promises of God
be, if we distrust him? Confidence, therefore, is demanded,
that we may be supported by it, and may assuredly know
that we enjoy God’s favour.

I shall not be confounded. In the conclusion of the verse
he boldly declares his conviction that the end will be pros-
perous. Thus “to be confounded” means “to be disap-
pointed ;” for they who had entertained a vain and deceitful
hope are liable to be mocked. Here we see that some
special assistance is promised to godly teachers and ministers

4

58 COMMENTARY ON ISATAH. OUAP. L. 8.

of the word; so that the fiercer the attacks of Satan, and
the stronger the hostility of the world, so much the more
does the Lord defend and guard them by extraordinary
protection. And hence we ought to conclude, that all those
who, when they come to the contest, tremble and lose
courage, have never been duly qualified for discharging their
office ; for he who knows not _how to strive knows not how
to serve God and the Church, and is not fitted for adminis-
tering the doctrine of the word.

8. He is near that justifieth me. We ought always to
keep in rémembrance that the Prophet mentions nothing
that is peculiar to himself, but testifies what the Lord
chooses to be, and will always be, towards faithful ministers,
that whosoever has this testimony, that God has sent him,
and knows that he discharges his office faithfully, may
boldly despise all adversaries, and may not be moved by
their reproaches, for he is “ justified” by the Lord; and, in
like manner, the Lord always is, and will be, near to defend
and maintain his truth. Besides, that any one may be able
to make this protestation, it is necessary that his conscience
be pure ; for, if any man thrust himself rashly into the office,
and have no testimony of his calling, or bring forward his
dreams publicly, in vain will he boast of this promise, which
belongs only to those who have been called by God, and who
sincerely and uprightly perform their duty. Now, although
either hypocrites or despisers never cease to annoy the
servants of God, yet Isaiah advances to meet them, as if
none would venture to pick a quarrel or utter a slander;
not that he can keep them in check,’ but because they will
gain nothing by all their attempts. He therefore declares,
that he looks down with utter contempt on the false accusa-
tions which the enemies of sound doctrine pour out against
its teachers. There is no crime with which they do not
upbraid them ; but their efforts are fruitless ; for the Judge,

{

by whom their integrity is maintained, is not far off They |

may, therefore, as Paul did, boldly appeal from the wicked
and unjust judgments of men to “the day of the Lord,”

1 «Non pas quil puisse tenir les meschans en bride;” “Not that he
can keep wicked men in check.” . :

CHAP. L. 9. COMMENTARY ON ISAIAH. 59

by whom their innocence will be made manifest. (1 Cor.
iv. 4.)

Let us stand together. Godly teachers ought to have so
great confidence as not to hesitate to give a bold defiance to
adversaries. Satan, with his agents, does not always venture
to attack openly, especially when he fights by falsehoods,
but by ambuscade, and by burrowing under ground, endea-
vours to take them by surprise ; but the servants of God are
not afraid to “stand up” openly, and enter into contest with
the enemy, and contend by arguments, provided that ad-
versaries are willing to enter into the lists. So great is
the force of truth that it does not dread the light of day,
as we say that Isaiah here attacks boldly those whom he
perceives to be plotting against him; and therefore he
repeats,— |

Let him draw near to me. Godly ministers ought to be
ready to assign a reason for their doctrine. But where is
the man that is willing to hear them patiently, and to con-
sider what is the nature of that doctrine which they publicly
declare? True indeed, adversaries will approach, but it is
to draw their swords to slay them ; to sharpen their tongues,
that by every kind of slander they may tear them in pieces.
In short, their whole defence consists in arms or deceitful
stratagems ; for they do not venture to contend by scriptural
arguments. Relying, therefore, on the justice of our cause,
we may freely defy them to the conflict. Though they con-
demn us without listening to our vindication, and though
they have many that support the sentence which they have
pronounced, we have no reason to be afraid ; for God, whose
cause we plead, is our Judge, and will at length acquit us.

9. Who ws he that condemneth me? Paul appears to
allude to this passage, in his Epistle to the Romans, when
he says, “It is God that justifieth ; who shall condemn ?”
(Rom. vill. 33, 34.) We may safely have recourse to the
judgment-seat of God, when we are well assured that we
have obtained his righteousness by free grace through Christ.
But here Isaiah handles a different subject ; for he does not
speak of the universal salvation of men, but of the ministry
of the Word, which the Lord will defend against the attacks

60 COMMENTARY ON ISAIAH. CHAP, L. 10.

of wicked men, and will not suffer his people to be over-
whelmed by their fraud or violence.

}

Lo, they shall all wax old as a garment. He now shews —

more clearly that it is not in the shade or at ease that he
boasts of his courage, as if none were giving him any dis-
turbance; but he declares that, though he is assailed by
deadly foes, still he boldly maintains his position ; because
all who fight with the Word of God shall fall and vanish
away through their own frailty. In order to place the mat-
ter before their own eyes, he employs a demonstrative parti-
cle, ‘ Behold, like garments shall they perish, being con-
sumed by worms.” The Psalmist makes use of the same
metaphor, when he compares the men of this world to the
children of God. (Psalm xlix. 14, 15.) The former, though
they make a show and shine like dazzling garments, shall
perish ; but believers, who now are covered with filth, shall
at length obtain new brightness and shine brilliantly like
the stars. Here he speaks literally of fierce dogs that attack
and bark at godly teachers. Though such persons are held
in high estimation by men, and possess very high authority
among them, yet their lustre shall perish and fade away, like
that of garments which are eaten by worms.

10. Who ts among you that feareth the Lord? After hay-
ing spoken of God’s invincible aid, by which all prophets are
protected, he directs his discourse to believers, that they may
suffer themselves to be guided by the Word of God, and may
become obedient. Hence we may infer how far a holy boast-
ing raised him above his slanderers ; for, in consequence of
wicked men, through their vast numbers, possessing at that
time great influence among the Jews, there was a risk of
overwhelming the faith of the small minority.1. When he
asks, “‘ Where are they that fear God?” he points out that
their number is small. Yet he addresses them separately,
that they may detach themselves from the mixed crowd, and
not take part in counsels which are wicked, and which God
has condemned. In like manner we have formerly met with

1 “Le danger estoit qu’ils n’ estaignissent la foy d’une petite troupe de
fideles ;” “ The danger was that they would extinguish the faith of a small
body of believers.”

mn

CHAP. L. 10. COMMENTARY ON ISAIAH. 61

these words, “Say ye not, A confederacy.” (Is. viii. 12.)
Although therefore the enemies of God are so numerous as
to constitute a vast army, yet Isaiah does not hesitate to say
that there are some left who shall profit by his doctrine.

He speaks to those who “ fear God ;” for, wherever there
is no religion and no fear of God, there can be also no en-
trance for doctrine. We see how audaciously doctrine is
rejected by those who, in other respects, wish to be reckoned
acute and sagacious ; for, in consequence of being swelled
with pride, they detest modesty and humility, and are ex-
ceedingly stupid in this wisdom of God. It is not without
good reason, therefore, that he lays this foundation, namely,
the fear of God, that his Word may be attentively and dili-
gently heard. Hence also it is evident that true fear of God
is nowhere to be found, unless where men listen to his Word ;
for hypocrites do proudly and haughtily boast of piety and
the fear of God, but they manifest rebellious contempt, when
they reject the doctrine of the Gospel and all godly exhor-
tations. The clear proof of such persons is, that the mask
which they desire to wear is torn off.

Let him hear the voice of his servant. He might have
simply said, “the voice of God,” but he expressly says, “ of
his servant ;” for God does not wish to be heard but by the
voice of his ministers, whom he employs to instruct us.
Isaiah speaks first of himself, and next of all others who
have been invested with the same office ; and there is an
implied contrast between that “ hearing” which he demands
and that wicked eagerness to despise doctrine in which irre-
ligious men indulge, while they also, by their insolence, en-
courage many idle and foolish persons to practise similar
contempt.

He who hath walked in darkness. Believers might have
brought it as an objection, that the fruit of their piety was
not visible, but that they were miserably afflicted, as if they
had lived a life of abandoned wickedness ; and therefore tlie
Prophet anticipates and sets aside this complaint, by affirm-
ing that believers, though hitherto they have been harshly
treated, yet do not in vain obey God and his Word ; for, if
they “have walked in darkness,” they shall at length enjoy

62 COMMENTARY ON ISAIAH. CHAP.L. 11.

the light of the Lord. By “darkness” the Prophet here
means not the ignorance or blindness of the human under-
standing, but the afflictions by which the children of God are
almost always overwhelmed. And this is the consolation

which he formerly mentioned, when he declared that “the-

tongue of the learned had been given to him, that he
might speak a word to one who was faint.” (Ver. 4.) Thus
he promises that they who have hitherto been discouraged
and almost overwhelmed by so many distresses shall receive
consolation.
1]. Lo, all-of you kindle a fire. He upbraids the Jews
with choosing to kindle for themselves their own light, in-
stead of drawing near to the light of God. This passage
has been badly expounded ; and if we wish to understand
its true meaning, we must attend to the contrast between
the light of God and the light of men; that is, between the
consolation which is brought to us by the Word of God and
_ the empty words of comfort uttered by men, when by idle
and useless things they attempt and toil to alleviate their
distresses. Having formerly spoken of “light” and “ dark-
ness,” and having promised light to believers, who hear the
voice of the Lord, he shews that the Jews had rejected this
light, in order to kindle another light for themselves, and
threatens that ultimately they shall be consumed by this
light, as by a conflagration. Thus Christ upbraids the Jews
with “rejoicing in John’s light,” (John v. 35,) because they
made a wrong use of his official character, in order to ob-
scure or rather to extinguish the glory of Christ. To bring
forward John’s official character, in order to cover with
darkness the glory of Christ, was nothing else than to ex-
tinguish the light of God shining in a mortal man, in order
to kindle another light for themselves, not that it might
guide them by pointing out the road, but that, by fool-
ishly rejoicing in it, they might be driven about in every
direction.
When he says that they are surrounded by sparks, he
glances at their various thoughts, by which they were agi-
tated and carried about in uncertainty sometimes in one
direction and sometimes in another; and in this way he

CHAP. LI. COMMENTARY ON ISAIAH. 63

mocks at their folly, because they willingly and eagerly ran

wheresoever their foolish pleasures drew them.

Walk in the light of your fire. As if he had said, “ You
shall know by experience how useless and transitory is your
light, when your unwarranted hopes shall have deceived
you.’ The ironical permission denotes disappointment.
Others explain it, that wicked men kindle against them-
selves the fire of God’s wrath; but the Prophet looked
higher, and that sentiment appears not to agree with this
passage.

From my hand. Because wicked men, being intoxicated
by false confidence, think that they are placed beyond the
reach of all danger, and, viewing the future with reckless
disregard, trust to “ their own light,” that is, to the means
of defence with which they imagine themselves to be very
abundantly provided ; the Lord declares, that they shall lie
down in sorrow, and that this shall proceed “ from his hand ;”
and, in a word, that men who have forsaken the light of the
Word, and who seek consolation from some other quarter,
shall miserably perish.

CHAPTER LI.

1. Hearken to me, ye_ that 1. Audite me, qui sequimini jus-

follow after righteousness, ye that
seek the Lord: look unto the rock
whence ye are hewn, and to the
hole of the pit whence ye are digged.

2. Look unto Abraham your
father, and unto Sarah that bare
you: for I called him alone, and
blessed him, and increased him.

3. For the Lord shall comfort
Zion: he will comfort all her waste
ence: and he will make her wil-

erness like Eden, and her desert
like the garden of the Lord ; joy and
gladness shall be found therein,
thanksgiving, and the -voice of
melody. _

4. Hearken unto me, my people;
and give ear unto me, O my nation:
for a law shall proceed from me,

titiam, qui queeritis lehovam ; aspi-
cite ad petram excisionis venttay, et
ad cavernam specus unde eruti
estis.

2. Aspicite ad Abraham patrem
vestrum, et ad Saram, que peperit
vos; quoniam unicum vocavi eum,
et benedixi, et multiplicavi eum.

3. Utique consolabitur Iehova
Sion, consolabitur omnes vastitates
ejus, ponetque desertum gus quasi
locum deliciarum, et so itudinem
ejus quasi hortum Iehove. Letitia
et gaudium invenientur in ea ; con-
fessio et vox cantici.

4, Attendite ad me, popule mi;
et plebs mea audite me; quoniam
Lex a me egredietur, et judicium

64
and I will make my judgment to
rest for a light of the people.

5. My righteousness is near ; my
salvation is gone forth, and mine
arms shall judge the people: the
isles shall wait upon me, and on
mine arm shall they trust.

6. Lift up your eyes to the
heavens, and look upon the earth
beneath ; for the heavens shall
vanish away like smoke, and the
earth shall wax old like a garment,
and they that dwell therein shail
die in like manner: but my salva-
tion shall be for ever, and my right-
eousness shall not be abolished.

7. Hearken unto me, ye that
know righteousness, the people in
whose heart is my law; fear ye not
the reproach of men, neither be ye
afraid of their revilings.

8. For the moth shall eat them
up like a garment, and the worm
shall eat them like wool: but my
righteousness shall be for ever, and
my salvation from generation to
generation.

9. Awake, awake, put on
strength, O arm of the Lord;
awake, as in the ancient days, in
the generations of old. Art thou
not it that hath cut Rahab, and
wounded the dragon ?

10. Art thou not it which hath
dried the sea, the waters of the
great deep ; that hath made the
depths of the sea a way for the
ransomed to pass over ?

11. Therefore the redeemed of
the Lord shall return, and come
with singing unto Zion; and ever-
lasting joy shall be upon their head:
they shall obtain gladness and joy;
and sorrow and mourning shall flee
away.

12. I, even I, am he that com-
forteth you: who art thou, that
thou shouldest be afraid of a man
that shall die, and of the son of man
which shall be made as grass;

13. And forgettest the Lord thy
Maker, that hath stretched forth the
heavens, and laid the foundations of
the earth; and hast feared conti-

COMMENTARY ON ISAIAH.

©
"*
-
b
af
¥

CHAP, LI,

meum in lucem populorum patefa-
ciam.

5. Prope est justitia mea; egressa
est salus mea; et brachia mea popu-
los judicabunt. Me insulz expecta-
bunt, et in brachium meum spera-
bunt. ; oi

6. Levate in ccelum oculos vestros,
et aspicite in terram deorsum ;
quoniam cceli ut fumus peribunt ; et
terra ut vestis veterascet ; et incole
ejus in eundem modum interibunt.
Atque salus mea in eeternum mane-
bit, et justitia mea non interibit.

7. Audite me, qui cognoscitis
justitiam, populus in cujus corde est
ex mea. Ne timeatis probrum
hominis et a contumelia eorum ne
frangamini animo. ’

8. Quoniam sicut vestimentum
comedet eos tinea; sicut lanam
comedet eos vermis. At justitia
mea perpetuo manebit, et salus mea
in seculum seculorum.

9. Suscita te, suscita te, indue
fortitudinem, brachium Jehove.
Excita te, sicut in diebus antiquis,
seculis olim preteritis. Annon tu
illud es, proscindens superbam, con-
ficiens draconem ?

10. Annon tu illud es, quod ex-
siccavit mare, aquam voraginis
magne ; quod vertit profundum
maris in viam, ad transitum redemp-
torum ?

11. Ergo redempti ad Iehovam
revertentur ; venient in Sion cum
cantico, eritque gaudium perpetuum
super caput eorum. Leetitiam et
gaudium obtinebunt, fugientque
dolor et gemitus.

12. Ego, ego sum, qui vos con-
solor. Quznam es, ut timeas ab
homine qui morietur? a filio homi-
nis, qui foenum reputabitur ?

13. Et oblita es Iehovee factoris
tui, qui extendit ccelos, et fundavit
terram; et formidasti jugiter tota
die a furore affligentis, dum ad vas-

—_

CHAP. LI.

nually every day, because of the fury
of the oppressor, as if he were ready
to destroy? and where ¢s the fury of
the oppressor ?

14. The captive exile hasteneth
that he may be loosed, and that he
should not die in the pit, nor that
his bread should fail.

15. But I am the Lord thy God,
that divided the sea, whose waves
roared: The Lord of hosts is his
16. And I have put my words in
thy mouth, and have covered thee in
the shadow of mine hand, that I may
plant the heavens, and lay the foun-
dations of the earth, and say unto
Zion, Thou art my people.

17. Awake, awake, stand up, O
Jerusalem, which hast drunk at the
hand of the Lord the cup of his fury :
thou hast drunken the dregs of the
cup of trembling, and wrung them out.

18. There is none to guide her

among all the sons whom she hath

-

brought forth; neither is there any
that taketh her by the hand of all
the sons that she hath brought up.

19. These two things are come
unto thee; who shall be sorry for
thee? desolation, and destruction,
and the famine, and the sword: by
whom shall I comfort thee ?

20. Thy sons have fainted, they
lie at the head of all the streets, as
a wild bull in a net: they are full of
the fury of the Lord, the rebuke of
thy God.

21. Therefore hear now this, thou
afflicted, and drunken, but not with
wine :

22. Thus saith thy Lord the Lord,
and thy God that pleadeth the cause
of his people, Behold, I have taken
out of thine hand the cup of trem-
bling, even the dregs of the cup of
my fury; thou shalt no more drink
it again :

- 23. But I will put it into the hand
of them that afflict thee ; which have
said to thy soul, Bow down, that we
may go over: and thou hast laid thy

y asthe ground, and as the street,
to them that went over.

VOL, IV.

COMMENTARY ON ISAIAH.

65

tandum se parat. Et ubi furor affli-

gentis ?

14. Festinat exul ut solvatur, ut
non moriatur in specu, nec deficiat
eum panis suus.

15. Et ego Iehova Deus tuus, qui
seco mare, et sonabunt fluctus ejus ;
Iehova exercituum nomen ejus.

16. Et posui verba mea in ore
tuo; et in umbra manus mee pro-
texi te, ut plantem ccelos, et fundem
terram. Dicam Sioni, Populus
meus tu.

17. Expergiscere, expergiscere,
surge, Ierusalem, que bibistie manu
Iehovee calicem furoris ejus; feces
calicis angustize (vel, trepidationis)
bibisti exprimens.

18. Nonest quiregat eam ex om-
nibus filiis quos genuit; non est qui
apprehendat manum ejus ex omni-
bus fillis quos educavit.

19. Duo hee acciderunt tibi.
Quis condolebit tibi? Vastitas et
contritio, et fames, et gladius. Quis
consolabitur te ?

20. Filii tui exanimati sunt; ja-
cuerunt in capite omnium viarum,
sicut bos sylvestris in reti, pleni fu-
rore Iehove, increpatione Dei tui.

21. Itaque nunc audi hoe, misera
et ebria, non a vino.

22. Sic dicit Dominus tuus, Ieho-
va, et Deus tuus, vindex populi sui:
Ecce abstuli e manu tua calicem
angustize (vel, trepidationis) ; feecem
calicis furoris mel. Non fiet ut bi-
bas amplius.

23. Et tradam eum in manus op-
pressorum tuorum, qui dixerunt ani-
mze tue, Incurvate, et transibimus.
Et posuisti quasi terram corpus
tuum, et quasi viam transeuntibus.

E

66 COMMENTARY ON ISAIAH. OHAP. LI. 1.

1, Hearken to me, ye that follow righteousness. The Pro-
phet now exhorts the Jews not to despair because they are
few in number ; for they had been cut down and diminished
to such a degree that they appeared to be ‘on the eve of
being reduced to nothing, while there was little or no hope
of any to succeedthem. He therefore reminds them of their
origin, that they may know that, though they are a small
remnant, God can increase and multiply them ; and he bids
them contemplate their father Abraham, who, though he was
a single individual, grew to a vast number, and received from
God a numerous posterity. Hence they might infer that
God, who, in so short a period, had multiplied their fathers,
would in future multiply them also ; because his power has
not been diminished, and his will has not been changed.

Look to the rock of your hewing.. Some are of opinion
that Abraham is called a “ Rock,” because, as Paul declares,
“he was strong in faith.” (Rom. iv. 20.) Others assign a
totally opposite meaning to this metaphor; for they think
that he is called a “ Rock,” because he was worn out by age,
and that Sarah is called a Pit, because she was barren. But
both,-in my opinion, are in the wrong; for it is a simple
metaphor, taken from quarries, and declares that they have
descended from Abraham and Sarah, as stones are cut out of
a “rock” anda “pit.” Amidst the ruin of the nation it was
highly necessary that the godly should be supported by this
doctrine and admonition. God had promised that the seed of
Abraham should be “as the stars of heaven,” (Gen. xv. 5,)
and as “the sand of the sea.” (Gen. xxii. 17.) This promise
had apparently failed amidst that desolation in which they
who were left hardly differed at all from a few clusters when
the vintage was ended.

But since they had already known by experience how
powerful was the strength of God to create a vast people out
of nothing, the Prophet bids them cherish favourable hopes,
that they may not be ungrateful to God; and he addresses
his discourse directly to believers, to whom this was a sore
temptation. “He does not speak to all, but to those only who

1“ Regardez a la pierre dont vous avez esté coupez.” “Look to the
stone whence you were hewn.”

CHAP. LT. 2. COMMENTARY ON ISATAH. ° 67

could rely on the promise, that is, to those whom he calls
“ followers of righteousness ;” for the country abounded with
unbelievers and hypocrites, who had formerly revolted from
the practice of piety ; and so much the more laudable was
the steadfastness of those who did not cease to follow what
was right. Wherever “righteousness” is practised, there
God is listened to; and wherever unbelief reigns, reliance
cannot be placed on any promise.! Although therefore they
boasted that they were the children of Abraham, yet all were
not capable of receiving this doctrine.

- Ye that seek Jehovah. Ue explains the method of “ fol-
lowing righteousness” to consist in “seeking the Lord ;” for
they who make an outward shew of “ righteousness,” and do
not aim at this end, must have wandered during their whole
life. These two things, therefore, must be joined together ;
namely, the practice of righteousness and seeking God.

2. For I called him alone. This application plainly shews
what was the design of this exhortation of the Prophet. It
was to encourage the hearts of believers to cherish the hope
of a better condition. He says that he “called him one or .
alone,” not only because he had none along with him, when
he was called out of his country, but because the Lord suf-
- fered him to dwell in the land of Canaan withoyt children
up to a worn out old age, so that he had no hope of having
children, especially because Sarah (Gen. xvi. 2) also was
barren ; and when at length, as a solace for their childless
condition, one son was given to them, not long afterwards
he appeared to be led forth to slaughter. Yet the Lord
increased and enriched him with a great number of children.

How needful this consolation was to the Jews has been
remarked by me a little before, and may be easily learned
from their condition, which history plainly declares to have
been wretched and unhappy. To us also, in the present
day, amidst this distracted condition of the Church, it is
highly necessary, that we may not be discouraged because ~
our number is small, and that we may hope that God will
increase his Church by unexpected methods. We behold a

1 “ On ne sauroit recevoir promesse queleonque.” ‘No promise what-
ever can be believed.”

68 * COMMENTARY ON ISAIAH. CHAP. LI. 3.

very clear and striking testimony of this in the blessing by
which the Lord increased, even to extreme old age, the
posterity of Abraham, who was childless and solitary. That
promise relates not to the Jews only, but to other nations ;
and on this account also he “ was no longer called me
but Abraham.” (Gen. xvii. 5.)

3. Surely Jehovah will comfort Zion. The Prophet hows
that in the person of Abraham there was exhibited an ex-
ample which applies to all ages ; for, as the Lord suddenly
produced from one man so numerous an offspring, so he will
also people his Church by wonderful and unknown methods,
and not once only, but whenever she shall be thought to be
childless and solitary. In like manner, Paul, after having
spoken of the faith of Abraham and praised his excellence,
applies that doctrine to each of us, that “ he believed in hope
against hope, and that his mind was not driven hither and
thither, but that he was fully persuaded that what God had
promised he was able also to perform, though it appeared to
be incredible and at variance-with all reason.” (Rom. iy.

18-21.) |

He witl comfort all her desolations, This may be ex-
plained to mean, “The Lord will comfort his Church, not
only when she shall be in a flourishing condition, but likewise
when she shall be desolate and reduced to solitude ;’ for she
must have been laid desolate, and her frightful ruins must
have brought her to the verge of déatrwatvens before she felt
the aid which is here described.

And will make her desert like a place of delights. The
Prophet here alludes to a passage in the writings of Moses,
in which he relates that man was at first placed in“ the
garden of Eden,” (Gen. ii. 15,) that is, in “a place of de-
lights,” from which he was driven out by his own fault.
(Gen. ili. 24.) Now we, who have been deprived of that
blessing which he bestowed on our first parent, are exiles

- throughout the whole world, and are deprived of that para-
dise. Accordingly, whenever great calamities happen, and
the order of events is overturned, and everything is thrown
into wretched desolation and ruin, let us know that we are

punished for our unbelief and for our heinous sins ; and let

_CHAP.LI. 4. COMMENTARY ON ISAIAH. 69

us remember that sentence which was pronounced on our
first parent, or rather on all mankind; and that in every
part of life, but especially when we see the condition of the
Church ruined and overturned. The earth, which otherwise
would abound in blessings of every kind, has been reduced
to solitude through our fault; and the Church, which would
flourish everywhere, has been ruined and laid desolate.

Joy and gladness.. He means that the change shall be so
great that the Church will no longer groan or complain ; for,
so long as the Church was oppressed by a harsh captivity,
nothing could be heard in her but mourning and lamenta-
tion. Now restored, she shall rejoice and render thanks-
giving to God. Thus we are also exhorted to gratitude,
that we may burst out into praise and thanksgiving to God,
when we have had experience of his goodness.

4, Attend to me, my people. There are good reasons why
the Lord so frequently demands that he shall be heard. We
know by experience how slow we are to hear him, especially
in adversity ; and even when we would have great need of
consolation, we reject it by our impatience, and faint. Each
of us, therefore, the.sorer are the afflictions which press upon
him, ought to endeavour more earnestly to enlarge his heart,
and in this way to arouse himself, and to shake off his sloth-
fulness, that he may receive consolation. What is here
demanded is attention, to sustain our hearts by patience,
till the season of grace be fully come.

For the law shall go forth from me. The meaning is, that
the Lord will again reign, and will arouse his Church to call
on his name. Though the word Law is equivalent to the
edict which God shall order to be proclaimed, when he shall
be pleased to gather his Church, yet at the same time he
describes his manner of reigning ; namely, by his “ Law”
and by his doctrine. Hence we see that wherever doctrine 1s
rejected, God’s government is not found, that is, is not re-
cognised by men. By judgment he means the order and
administration of government, by which he shall restore
his kingdom. |

For a light of the peoples. He says that this will be “ for
a light of the peoples,’ because, when God begins to.reign,

70 COMMENTARY ON ISAIAH. CHAP. LI. 5.

miserable men! are rescued from darkness and enlightened
by the doctrine of the word.

I will reveal. This verb YIN (argidéng) is variously
expounded by commentators, because YI (rdgdng) has
various significations. Sometimes it signifies to “ cut” and
‘open,’ and sometimes “to be at rest.” Some therefore
explain it, “I will cause to rest,” that is, “I will establish ;”
and that meaning is not inappropriate. Most of the Jewish
writers explain it differently, but I shall not relate their
crooked and harsh interpretations. I rather approve of this
translation, “I will manifest judgment,” or, “I will cause
judgment to break forth,” or, which means the same thing,
“JT will reveal ;’ because I think that it agrees better with
the former clause. Repetitions, we know, are very custom-
ary among the Hebrew writers. Although, therefore, he
employs different words, still the meaning is the same.
Having formerly said that “ the law shall go forth from him,”
he now says that “he will reveal judgment.”

5. My righteousness is near. He confirms the former
doctrine. The “righteousness” of the Lord has relation to
men, who know by experience that he is “righteous.” While
the people were oppressed by cruel bondage, they knew,
indeed, that they were justly punished for their sins; but
they might wonder that they were so much forsaken, be-
cause the worship of God ceased, and his name was blas-
phemed by wicked men, who pursued their wicked career
without punishment. In order, therefore, to bring them
some consolation, he promises that God will speedily assist
them, so that all shall acknowledge that he is faithful and
just. By the word “righteous” the Prophet does not mean
that he renders to every one a “righteous” reward, but that
he yields the best protection, and dispenses the largest kind-
ness, to his people, that he faithfully performs his promises
to all believers, when he delivers them and does not suffer
them to be finally overwhelmed.

This appears more clearly from the following clause, in
which, for the purpose of explanation, he adds, My salvation

" “Les hommes miserables de nature.” “Men who are by nature
nuserable.” .

CHAP. LI. 6. COMMENTARY ON ISAIAH. vial

hath gone forth; for the “righteousness” of God shone
brightly in the deliverance of the people. Now, the captivity
in which the Jews were held in Babylon was a kind of death,
in consequence of which that deliverance is here called
“Salvation.”

My arms shall judge the peoples. By “arms” he means
the wide exercise of his power. That figure of speech which
describes God under forms of expression drawn from the
human frame occurs frequently in Scripture. Because God’s
government appeared to be confined within narrow limits,

_ or rather was not at all visible, on this account he mentions

arms, by which he means that he will spread his kingdom
far and wide.

6. Lift up your eyes toward heaven. When we see so
great changes in the world, we are apt to think that the
Church comes within the influence of the same violent
motion ; and therefore we need to have our minds elevated
above the ordinary course of nature; otherwise, the salvation
of the Church will appear to hang on a thread, and to be
carried hither and thither by the billows and tempests.
Yet we may see both in heaven and in earth how wisely
God regulates all things, with what fatherly kindness he
upholds and defends his workmanship and the frame of the
world, and with what equity he provides for all his creatures.
But in a remarkable manner he deigns to watch over his
Church, as he has separated her from the ordinary rank.

And look upon the earth beneath. Both of the views now
stated are here embraced by the Prophet; for he bids be-
lievers turn their eyes upwards and downwards, so as to
perceive both in heaven and in earth the wonderful provi-
dence of God, by which he so beautifully preserves the order
and harmony which he at first established. But he adds
that, though heaven and earth hasten to decay, it is impos-
sible that the Church shall fail, the stability of which is
founded on God; as if he had said, “A thousand times
rather shall heaven mingle with the earth than the promise
on which your salvation rests shall fail of its accomplish-
ment.”

My salvation shall endure for ever. First of all, he men-

72 COMMENTARY ON ISAIAH. CHAP. LI. 7.

J

tions “salvation,” and next he speaks of “ righteousness,”
on which it rests as on a solid foundation. Whenever,
therefore, dangers shall press upon us on every hand, let us
learn to betake ourselves to this place of refuge. And with
this sentiment agree the words of the Psalmist, “The
heavens shall wax old and vanish away; but thou, Lord,
art always the same, and thy years are not changed.”
(Psalm cii. 26,27.) Both passages remind us that the grace
of God, which he displays in the preservation of his Church,
surpasses all his other works. Everything that is contained
in heaven and earth is frail and fading; but God’s salvation, ,
by which he guards the Church, is eternal, and therefore
cannot be liable to these dangers.

7. Hearken to me. Because wicked men, when they enjoy
prosperity, laugh at our faith, and ridicule our distresses
and afflictions, on this account the Prophet exhorts believers
to patience, that they may not dread their reproaches or be
dismayed by their slanders. The reason assigned is, that
their prosperity shall not be of long duration. Whatever
may be their insolent boasting, they are already pronounced
(verse 8) to be the food of moths and worms ; while God
holds in his hand the salvation of believers, from which they
appear to be thrown to the greatest possible distance. Here
we ought again to observe the repetition of the word Hearken.
This is now the third time that the Lord demands a “ hear-
ing ;’ because, when we tremble with anxiety on account of
our distresses, it is with the greatest difficulty that we rely
on his promises, and therefore we need to be often roused
and stimulated, till we have conquered every difficulty.

Ye that know righteousness. Here he does not address
unbelievers, but those who “ know righteousness ;” because,
though they do not intentionally reject the word of God,
yet they often shut the door against his “ righteousness,”
so that it does not reach them, when, under the influence of
adversity, they shut their ears and almost despair. In
order therefore that they may receive the promises, and that
they may admit consolation, the Prophet stirs up and arouses
them.

A people in whose heart 1s my law. We must attend to

OHAP. LI. 8. COMMENTARY ON ISATAH. 73

the train of thought. First, he describes what kind of people
the Lord wishes to have, namely, “those who know right-
eousness ;’ and next he explains what is the nature of this
knowledge, that is, when the people have “ the law” fixed
and deeply rooted in their hearts. Without the word of
the Lord there can be no “righteousness.” No laws of men,
however well framed, will lead us to true righteousness, of
which they may indeed give us a feeble idea, but which
they never can justly describe. At the same time, he shews
in what manner we ought to make progress in the law of
the Lord ; namely, by embracing it with the heart ; for the
seat of the law is not in the brain, but in the heart, that,
being imbued with heavenly doctrine, we may be altogether
renewed. ;

8. But my righteousness shall continually endure. Because
the believing servants of God must endure many reproaches
and slanders from the enemies of the word, the Prophet
exhorts and encourages them to bear it courageously. It
frequently happens that we are more deeply moved by the
contumely and insults of men than by fire and sword ; but
we ought to reckon it praise and glory to be the object of
their contempt and abhorrence. True valour springs from
this consideration, that, although the world reject us as
“filth and offscourings,” (1 Cor. iv. 13,) God holds us in
estimation ; because we maintain the same cause with him-
self. Let us with Moses, therefore, “prefer the reproach of
Christ to the treasures of the Egyptians.” (Heb. xi. 26.)
Let us rejoice with the Apostles, who “departed from the
council glad and joyful, because they were accounted worthy
to suffer shame for the name of Jesus.” (Acts v. 41.)

And my salvation for ever and ever. Because the death
of wicked men would yield to us small consolation, if we
were not saved, he shews what will be our condition, namely,
that we shall never be left destitute of “ God’s righteousness
and salvation.” But the comparison may appear to be in-
appropriate, when he contrasts the destruction of the wicked
with his righteousness. Far more clearly and suitably it
might have been thus expressed: “ though the reprobate in-
dulge in mirth, yet they shall speedily perish ; but believers,

74 - COMMENTARY ON ISAIAH. CHAP. LI. 9.

though they appear to be dead, shall live.” Again, because
he makes no mention of us, and commends only the eternity
of God’s righteousness, it may be objected, that to us who
are almost overwhelmed this is of no avail. But by these
words the Prophet instructs us, that in our afflictions we
ought to seek consolation from the thought, that our health
and salvation are, as it were, shut up in God ; for, so long as
men trust or rely on themselves, they cannot cherish any
good hope that does not speedily decay ; and therefore we
ought to turn our hearts to God, whose “ mercy endureth
from everlasting to everlasting on them that fear him,” as
David says, “and his righteousness to children’s children.”
(Psalm ciii. 17.)

Because salvation is founded on the goodness of God,
Isaiah reminds us of it, that men may be reduced to nothing,
and that confidence may be placed in God alone. The
meaning may be thus summed up, “ Salvation is in God,
that by it he may preserve, not himself, but us ; righteousness
is in God, that he may display it for our defence and pre-
servation.” Accordingly, from the eternity of God’s “ salva-
tion and righteousness” we ought to infer that the servants
of God cannot possibly perish ; which agrees with the pas-
sage quoted a little before from David, “Thou art the same,
and thy years shall not fail. The children of thy Servants
shall dwell, and their posterity shall be established for ever.”
(Psalm cii. 27, 28.) Thus we see how he applies this eternity
to the children of God, who do not subsist in themselves, but
in God, and have the foundation of their salvation in him.

9. Aiwa. awake. Here the Prophet instructs us, that,
when God cheers us by his promises, we ought also to pray
earnestly that he would perform what he has promised. He
does not comfort us in order to render us slothful, but that
we may be inflamed with a stronger desire to pray, and may
continually exercise our faith. The Prophet speaks accord-
ing to our feelings ; for we think that God is asleep, so long
as he does not come to the relief of our wants ; and the Lord
indulges us so far as to permit us to speak and pray accord-
ing to the feeling of our weakness. Believers therefore en-
treat the Lord to “awake,” not that they imagine him to be

OHAP. LI.9. COMMENTARY ON ISAIAH. 75

idle or asleep in heayen ;' but, on the contrary, they confess
their own sluggishness and ignorance, in not being able to
form any conception of God, so long as they are not aware
of receiving his assistance. But yet, though the flesh ima-
gine that he is asleep, or that he disregards our calamities,
faith rises higher and lays hold on his eternal power.

Put on strength, O arm of Jehovah. He is said to “awake”
and “ put on strength,’ when he exhibits testimonies of his
power, because otherwise we think that he is idle or asleep.
Meanwhile, the Prophet, by addressing the arm of God which
was concealed, holds it out to the view of believers as actually
present, that they may be convinced that there is no other
reason why they are so bitterly and painfully afflicted by their
enemies than because God has withdrawn his aid. The cause
of the delay has been already shewn, that they had estranged
themselves from God.”

In ancient days. By the term “ancient days” he shews
that we ought to bear in remembrance all that the Lord did
long ago for the salvation of his people. Though he appears
to pause and to take no more care about us, still he is the
same God who formerly governed his Church ; and therefore
he can never forsake or abandon those whom he takes under
his protection.

In ages long ago past. This repetition tells us still more
clearly, that we ought to consider not only those things which
have happened lately, but those which happened long ago ;
for we ought to stretch our minds even to the most remote
ages, that they may rise above temptations, which otherwise
might easily overwhelm us.

Art thow not it that crushed the proud one?° The nume-

1 « Non pas qu'ils le pensent oisif ni endormi au ciel.”

2 See p. 50.

8 « Here is a noble mixture of lively figures; the Prophet first address-
ing himself to the Lord, as if he were fast asleep, tired with fatigue and
labour; then painting him in a martial posture, dressing himself in
arms, and putting on his accoutrements; then raising his courage by a
narration of his former valorous performances, Art not thou that Arm

which cut off the Egyptian Rahab, when with all the strength of his king-

dom he pursued the naked Israelites to the further banks of the Red Sea?
Certainly thou art the same, not at all decayed in strength, but able to do
as much for thy people now, as for their fathers then.”— White.

76 COMMENTARY ON ISAIAH. CHAP. LI. 10.

rous testimonies of grace which God had displayed in various
ages are here collected by the Prophet, so that, if a few are
not enough, the vast number of them may altogether confirm
the faith of the Church. But, since it would be too tedious
to draw up an entire catalogue, he brings forward that sin-
gular and most remarkable of all such events, namely, that
the people were once delivered from Egypt in a miraculous
manner, for I have no doubt that by Rahab' he means proud
and cruel Egypt; as it is also said, “I will mention Rahab
and Babylon among my friends.” (Ps, lxxxvii. 4.) In like
manner Ezekiel calls the king of Egypt “a Dragon.” “ Be-
hold, I am against thee, O Pharaoh, king of Egypt, the great
dragon, who dwellest in the midst of thy rivers.” (Ezek. xxix.
3.) It is sufficiently evident, and is universally admitted,
that the Prophet here calls to remembrance the miraculous
deliverance of the people from Egypt. “If at that time the
pride of Egypt was tamed and subdued, if the dragon was
put to flight, why should we not hope for the same thing ?”

By putting the question, if it be the same arm, he argues
from the nature of God; for this could not be affirmed re-
specting the “arm” of man, whose strength, though it be
great, is diminished and fails through time? Milo, who had
been very strong, when he became old and looked at his
arms, groaned because the strength which he possessed at
an earlier period had now left him. But it is not so with
God, whose strength no lapse of time can diminish. These
words ought to be read (€udatixas) emphatically, “ Art thou.
not it?’ For he shews that the Lord is the same as he for-
merly was, because he remains unchangeable.

10. Which dried up the sea. Though Isaiah does not
relate all the miracles which God performed when he
brought out his people from the bondage of Egypt, yet he
intended to include in a few words all that are related
by Moses, that the Jews, having been briefly addressed,
might consider the various ways in which the Lord had
demonstrated his power. The drying up of the Red Sea
is mentioned, not only on account of the extraordinary ex-

1 «Par Rahab, que nous avons traduit l’orgueilleuse.” “By
Rahab, which we have translated The proud.”

CHAP. LI. 11. COMMENTARY ON ISAIAH. 77

cellence of the miracle, but because the numerous miracles
which preceded it were directed to this end, that the people,
rescued from unjust violence and tyranny, might pass into
the promised land. Accordingly, the Prophet expressly
mentions that a way was opened up for the redeemed. From
this example we ought to consider what God will be to us,
so as to draw this conclusion, that in future God will always
be like himself, as is evident from the context.

11. Therefore the redeemed by Jehovah shall return. He
now describes more plainly what he had briefly remarked ;
for, after having related the magnificent works of God, by
which he formerly displayed his power in Egypt, in order to
deliver his people, he concludes that neither the sea, nor the
lofty rocks, nor the whirlpools, nor éven hell itself, can pre-
vent him from leading forth his people out of Babylon. And
in order to confirm it more fully, and to apply that example,
he calls them “redeemed,” that they may know that, when
God calls himself the deliverer of his people, this belongs to
them, and that they may not doubt that, in delivering them,
he will produce such an example as had been already exhi-
bited ; for the reason is the same.

Shall come to Zion. Namely, to that place where he
wished that men should call on his name, that the temple
may be rebuilt and the pure worship of God restored ; for,
since the Jews, during the Babylonish captivity, ought to
expect the same aid as had been obtained by their fathers,
because God was in like manner the Redeemer of the chil-
dren also, they were superior to the fathers in one respect,
that God had at that time chosen Mount Zion, in which he
had promised that his rest would be eternal. (Ps. exxxii. 14.)
But since the work of God, which Isaiah promises, was worthy
of admiration, on this account he exhorts the people to praise
and thanksgiving.

With a song. 113) (rinndh) may indeed be taken simply
for “rejoicing ;’ but, as it frequently denotes the praise
which is rendered to God when we acknowledge his benefits,
I prefer to take it in that sense in this passage.’ The mean-

1 « J’aime mieux le prendre pour cantique en cest endroit-ci.” “I pre-
fer to take it for a song in this passage.”

78 COMMENTARY ON ISATAH. CHAP.LI, 12.

ing is, that there will be a great and unexpected change, so
that they shall have very abundant ground of joy and
thanksgiving. When he says that joy shall be on their head,
he alludes to the chaplets of flowers with which they were
wont to adorn themselves at banquets. Headds that “they
shall obtain joy,” which denotes that their enjoyment shall
be solid and lasting. Lastly, for the purpose of amplification,
he adds that all sorrow shall be banished, that they may
not dread what frequently happens, that joy, by a sudden
change, shall give place to mourning. (Prov. xiv. 13.)
Yet the Prophet instructs them, though they groan and
are sorrowful, to wait patiently for that issue which he
promises.

12. I, Tam. Here the Lord not only promises grace and
salvation to the Jews, but remonstrates with them for refus-
ing to believe him, and for valuing his power less than they
ought. It is exceedingly base to tremble at the threatenings
of men to such a degree as to care nothing about God’s assist-
ance ; for he displays his power for this purpose, that he
may at least fortify us against every attack. Accordingly,
by an excessive fear of men we betray contempt of God.

Hence it is evident how sinful it is to be agitated by the
terrors of men, when God calls us to repose. And indeed it
is amazing ingratitude in men, who, when they hear that
God is on their side, derive no hope from his magnificent
promises, so as to venture boldly to exclaim, “ If God be for
us, who can be against us ?”’ (Rom. Vill. 31.) The conse-
quence is, that when dangers arise, they are terrified and
confounded, and attribute far more to the power of mortal
man in attacking than to the power of God in defending.
Justly, therefore, does he upbraid the Jews with not fortify-
ing themselves by these promises, and with not rendering
themselves invincible against every danger; for God is
treated with the highest dishonour when we donbt his truth,
that is, when we are so completely overcome by human ter-
rors that we cannot rest on his promises.

The repetition, J, J, is highly emphatic. He who promises
consolation is the God of truth, against whom neither the
strength nor the contrivances of men will be of any avail.

CHAP. LI. 13. COMMENTARY ON ISAIAH. 79

When thou distrustest him, it follows that thou dost not con-
sider who he is.

That thou shouldest be afraid of aman. He describes how
frail, fading, transitory and unsubstantial is the condition of
men, in order to exhibit more fully their criminal stupidity
in preferring a shadow and smoke to God. He shews that
men, so long as they are mindful of God, cannot be struck
down by fear. Consequently, when we are stunned by dan-
gers that assail us, it follows that we have forgotten God ;
and therefore he adds,—

13. And hast forgotten Jehovah thy Maker. It is not
enough to imagine that there is some God, but we ought to
acknowledge and embrace him as ours. When he calls him
“Maker,” this must not be understood to refer to universal
creation, but to spiritual regeneration, as we have already
explained under other passages. In this sense Paul calls us
(ro moinua) “the workmanship of God,’ (Eph. ii. 10,) be-
cause he hath created us to every good work. Thus, if we
remember our creation and adoption, these beginnings may
encourage us to hope for continued progress, that we may
not be ungrateful to God, when he has proved his veracity
by undoubted experience. .

Who hath stretched out the heavens and founded the earth.
To the special kindness which God had exercised towards
his people he likewise adds his boundless power, which he
contrasts with the weakness of men, whom he formerly com-
pared to withered grass. (Is. xl. 7.) He demonstrates that
power by his works, so that they who do not perceive it must
be exceedingly stupid ; for we cannot turn our eyes in any
direction without perceiving very abundant testimonies of
divine goodness and power, which, however, are briefly de-
scribed by a figure of speech in which a part is taken for the
whole, when he says that it is “He who stretched out the
heavens and founded the earth.” It is therefore the greatest
folly and indolence to forget him, for so numerous are the

‘signs and testimonies which recall him to the remembrance

of men.
And hast dreaded continually. He follows out the same
comparison. “ What are men,” says he, “that thou shouldst

80 COMMENTARY ON ISAIAH. CHAP. LI. 14,

dread them, if thou compare them to God, who promises thee
his assistance?” Assuredly, God is grievously blasphemed,
if we refuse to believe that he is more powerful to preserve
than enemies are to destroy us; and therefore the Lord bids
us consider who and what he is, how vast and extensive is
his power, that we may not dread the fury of a mortal man,
who vanishes like a whirlwind or like smoke. .

14. The eile hasteneth to be loosed. This verse is ex-
pounded in yarious ways; for some think that it refers to
Cyrus, and take the word MY¥ (¢zdeh)' in a transitive sense,
and explain it to mean, “Causing to migrate.”” But it is
more customary to interpret it as meaning one who is im-
prisoned and oppressed, or an exile who wanders about with-
out any settled abode. Now, the Jews were not only exiles
but captives, so that they were not at liberty to return to
their native land ; and therefore I explain it as referring to
the Jews. |

But still there are two senses in which it may be under-
stood, either that the Prophet reproves their excessive haste,
in impatiently desiring to return, or that the Prophet means
that their return to their native country is immediately at
hand, that they may not sink under the discouragement of
long delay ; as if he had said, that the time when they must
prepare for departure will speedily arrive. The second of
these expositions has been more generally approved ; and I
adopt it the more readily, because it agrees best with the
context.

But it may appear strange that he should say that the
people will quickly return, since their captivity was of long
duration. Yet with good reason does God say that that
event will come quickly which he delays till a fit season ;
for, although to us it may appear to be long, yet, being ap-
propriate and suitable, the time is short. And indeed it was
a short time, if we look at the condition of that monarchy,
which was so vast and strong that it appeared as if it could

1 «Que nous avons traduit banni.” “Which we have translated
banished.”

2 That is, they treat it as the Kal participle of an active verb, signify-
ing “ Banishing,” and not as the participle of a passive or neuter verb,
signifying “ Banished,” or “ Wandering.” —Ed.

CHAP. LI. 15. COMMENTARY ON ISAIAH. 81

never be destroyed. Thus, what appears to be long in the
promises of God will appear to be short, provided that we do
not refuse to lift up our eyes to heaven. This meaning is
confirmed by what immediately follows.

That he may not die in a pit. Such then is God’s haste
to come early to deliver his people; that they may come
forth safely out of the dungeon. The Lord does not promise
to his people some sudden assistance, that he may only bring
_ them out of prison, but also that, after having been delivered,
they may be the objects of his kindness; for he promises
everything necessary for their food and support, that they
may be convinced that God will always take care of them ;
and he is wont not only to assist his people for a moment,
but to remain with them continually.

15. And Iam Jehovah thy God. Again the Lord declares
his power; for so great is the unbelief and sluggishness of
men, that, although it is frequently declared, yet the very
smallest temptation shews that they are not fully convinced
of it. They quickly fall back upon themselves, when they
are hard pressed by afflictions ; and when they hear that any-
thing is in the power of God, they do not think that it be-
longs to them.

Who divide the sea. He does not speak in general terms,
but brings forward the instance which he had often mentioned
before ; for, by once redeeming the fathers, he held out to pos-
terity the hope of eternal salvation. Justly, therefore, does he
exclaim that he is the same God who long ago “ divided the
sea;’ and next he magnifies the miracle by saying that its
roaring billows were stilled at his command. (Ex. xiv. 21.)
We ought to know, therefore, that there are no raging billows
which God cannot allay and calm in order to deliver his
Church. “It is he who,” by his power, “ stills the sea and
makes it calm,” (Job xxvi. 12,) though it rage furiously ;
and he likewise drives and swells its waves, when he thinks
fit ; though literally, as I have remarked, the Prophet alludes
to the history of the deliverance from Egypt."

Jehovah of hosts. The Lord is adorned with this title,
that we may know how extensive is his power; and he

1 « A Vhistoire de la deliverance d’Egypte.”
VOL, IV. ¥

82 COMMENTARY ON ISAIAH. CHAP. LI. 16.

exhibits that power as often as he is pleased to render
assistance to his Church.

16. And I have put my words in thy mouth. He again
returns to the doctrine which he had formerly stated,
namely, that the Lord comforts his Church: “I, Iam he
that comforteth you,” (ver.12.) So he now says that he put
into the mouth of the prophets what they should say. Hence
we may infer that these words do not proceed from men,
who often prove false, but from “God, who cannot lie.”
(Tit. i. 2.) The Lord speaks to all the prophets, first to
Isaiah, and then to the rest in their order; but at last we
must come to Christ. These things must not be limited
either to Isaiah or to Christ, but must be extended to all the
prophets. The Lord wishes that believers should hear the
consolation from the prophets, as if he were present and
addressed them, and even declares that he speaks openly by
their mouth.

Hence also we ought to conclude that none ought to come
forward to comfort the Church but they who speak from the
mouth of the Lord; for they who alter their own dreams,
though they take shelter under the name of God, ought to
be rejected. But we must understand the Prophet’s meaning;
for, seeing that he shews that the consciences of men always
tremble, till the Lord confirm them, he instructs us to abide
by this principle, that it is God who speaks by the pro-
phets; for otherwise consciences will always remain in
doubt and uncertainty. Yet the mode of expression is
highly emphatic, when he repeats the commandments of
God, by which he was encouraged to the execution of his
office. :

And in the shadow of my hand. Though he had already
said this, yet the repetition is not superfluous, that we may
fully believe that God will always assist his ministers, so
that, relying on his immediate aid, they may be raised by
him above all obstructions. Now, in order to being covered
with that shadow of the Lord, two things are necessary ;
first, that they are certain that what they utter is the word
of God, and secondly, that they do so by God’s command. |
They who rashly put themselves forward may indeed boast

OHAP. LI. 16. COMMENTARY ON ISAIAH. 83

of the name of God, but in vain; for when they come to
fight in earnest, they will faint. And if we have the tes-
timony of conscience, we have no reason for entertaining
doubts as to God’s protection and aid, by which he will
enable us to gain the victory. Next comes the object of the
embassy.

That I may plant the heavens ; that is, that I may restore
everything to its proper order. There are, indeed, various
interpretations of these words; but the true meaning appears
to me to be this, that heaven and earth are said to be re-
stored by the doctrine of salvation ; because “in Christ,” as
Paul says, “are collected all things that are either in heaven
or in earth.” (Eph. i. 10.) Since the fall of the first man
we see nothing but frightful confusion, which troubles even
the dumb creatures, and makes them suffer, in some respects,
the punishment of our sins; and, consequently, that confu-
sion cannot be repaired but by Christ. Since therefore the
whole face of the world is disfigured by frightful desolation,
there are good grounds for saying that godly teachers reno-
vate the world, as if God formed heaven and earth anew by
their hand. And hence it is evident how great is the
heinousness of our guilt, which has been followed by such
dreadful confusion in the nature of things. Thus, “the
heavens’ are said to be “‘planted and the earth to be founded,”
when the Lord establishes his Church by the word ; and he
does this by the agency of ministers, whom he directs by
his Spirit, and protects against hidden enemies and various
dangers, that they may effectually accomplish what he has
enjoined.

That I may say to Zion, Thou art my people. At length he
shews that this aims at something higher than the visible
form of the world, which shall quickly perish ; namely, to
excite and nourish in the hearts of believers the hope of a
heavenly life. The true stability of the Church, the restora-
tion of the world, consists in this, that the elect be gathered
into the unity of faith, so that, with one consent, all may
lift their hearts to God, who also invites them sweetly and
gently by these words, “I am thy God.” And hence we
see how highly God values the salvation of the Church,

84 COMMENTARY ON ISAIAH. CHAP. LI. 17.

since he not only prefers it to the whole world, but even
shews that the stability of the world depends upon it. We
must likewise observe what is the word which the Lord
enjoins to be proclaimed ; for it not only lays down a rule of
life, but also gives a testimony of our adoption, in which our
salvation chiefly consists.

17. Awake, awake. The Church was about to endure
grievous calamities, and therefore he fortifies her by consola-
tion, and meets a doubt which might arise, that the Jews,
being now oppressed by tyrants, saw no fulfilment of these
promises. The meaning therefore is, that the Church,
though afflicted and tossed in various ways, will nevertheless
be set up again, so as to regain her full vigour. By the
word “ Awake” he recalls her, as it were, from death and the
grave; as if he had said, that no ruins shall be so dismal,
no desolations shall be so horrible, as to be capable of
hindering God from effecting this restoration. And this
consolation was highly necessary ; for when grief seizes our
hearts, we think that the promises do not at all belong to us;
and therefore we ought frequently to call to remembrance,
and to place constantly before our eyes, that it is God who
speaks, and who addresses men who are not in a prosperous
or flourishing condition, but fallen and dead, and whom not-
_ withstanding he can raise up and uphold by his word; for
this doctrine of salvation is intended not for those who
retain their original condition, but for those who are dead
and ruined.

Who hast drunk from the hand of Jehovah the cup of his
wrath. There are two senses in which the term, “cup of
wrath,” may be understood ; for sometimes the Lord is said to
put into our hands a “ cup of wrath,” when he strikes us with
some kind of giddiness, or deranges our intellect ; as we see
that affliction sometimes takes away men’s understanding ;
but sometimes it is used in a simpler sense, to denote the sharp
and heavy punishments by which the Lord severely chastises
his people. This is evidently the meaning in which it must be
taken here, as appears from the addition of the pronoun His.
Nor is this inconsistent with what he says, that the Church
was stupified and drunk; for he shews that this happened

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OHAP. LI. 17. COMMENTARY ON ISAIAH. 85

in consequence of the Lord having severely chastised her.
It is an ordinary metaphor by which the chastisement which
God inflicts on his people is called a “ potion,” or a certain
measure which he assigns to each. But whenever it relates
to the elect, this term “ cup” serves to express the modera-
tion of the divine judgment ; that the Lord, though he
punish his people severely, still observes a limit.2

Pressing out the dregs of the cup of distress (or of trem-
bling.) I consider the word soya (targnélah) to denote
“anguish” or “trembling,” by which men are nearly struck
dead, when they are weighed down by heavy calamities.
Such persons may be called “drunk,” as having exhausted
all that is in the cup, because nothing can be added to their
affliction and distress,

This is also denoted by another term, “pressing out.”
The Church is here reminded that all the evils which befall
her proceed from no other source than from the hand of God,
that she may not think that they happen to her by chance,
or that she is unjustly afflicted. The object which the Pro-
phet has in view is, that the people may know that they are
justly punished for their sins. No one can rise up till he
first acknowledge that he has fallen, or be delivered from
misery till he perceive that it is by his own fault that he is
miserable. In short, there can be no room for consolations
till they have been preceded by the doctrine of repentance.

Dregs, therefore, must not here be understood in the same
sense as in Jer. xxv. 15, where’the reprobate are spoken of,
whom the Lord chokes and kills by his cup, but as denot-
ing complete and righteous punishment, to which the Lord
has been pleased to assign a limit. ‘Thus, when the Lord
has inflicted on us such punishment as he thought fit, and

1 « Fle sets forth God like a physician, mixing a bitter potion for Jeru-
salem, putting as it were into one cup all the anger he had conceived
against her, and standing by to see her take it off, that not a drop should
be spilt, or any of the nauseous settlings left behind: a potion so strong
that it made her tremble every limb of her, and so giddy that she stood in
need of one to lead her: but such were her misfortunes that none of her
inhabitants were able to support her; by all which the Prophet means

that her afflictions should be so great as to turn her brain, and make her

sink under the load of them.”— White.
“ Pource gw il retient son bras.” “ Because he restrains his arm.”

86 COMMENTARY ON ISAIAH. OHAP. LI. 18.

puts an end to our afflictions, he declares that the “dregs”
are exhausted; as we have seen before at the fortieth
chapter."

18. There is no one to guide her. We describes the sorest
calamity of the Church; for the heaviest and sorest of all
undoubtedly is, that she receives no sympathy or consolation
from her own children. This accumulated misery is de-
scribed by him, in order that, though her condition be des-
perate, she may still expect consolation from God, who will
never disappoint his servants, though they be sunk to the
depth of hell. Although the Church has been forsaken by
men, and even by those whom she nourished in her bosom and
carried in her arms, yet she shall receive assistance from
God. No affliction more severe can befall a mother than to
be deserted by her children, who ought in their turn to have
treated her with kindness. Such ingratitude and want of
natural affection is certainly much harder to bear than the
violent and unbridled cruelty of enemies; for why does she
give birth to children, and why does she bring them up, but
in expectation of being supported by them in return? Since
her children do not perform their duty, what remains but
that she shall think that to have born and reared them has
been of no advantage to her? Although therefore the
Church has performed the duty of a mother, and has brought
up her children to the age of maturity, yet the Prophet
declares that she must not expect any assistance or consola-
tion from ungrateful persons. .

Yet his discourse conveys something more, and pronounces
those children who have rendered no assistance to their
mother to be bastards and reprobates, with the view of
inducing her to bear the loss of them more patiently. It
was sad and distressing for the Church to be deprived of all
her offspring, and to be reduced to childlessness ; though this
has sometimes happened. But the Prophet reminds the
mother that the children do not deserve that she should
mourn for them, and that, on the contrary, she ought to
desire additional offspring, as it is said by the Psalmist,

1 The allusion appears to be to a different but analogous expression.
See Com. on Isaiah, Vol. iii. pp. 201, 202.—Ed.

CHAP, LI. 19. COMMENTARY ON ISATAH. 87

“The people that shall be created shall praise the Lord.”
(Psalm cii. 18.)

What is here described by the Prophet is entirely applicable
to our own age ; for many boast of being the children of the
Church ; but where is the man that cares about his mother’s
distresses? Who is grieved for her ruin? Who is moved so
deeply as to put his shoulders to her support? How many
betray her, and, under pretence of this title, persecute her
more cruelly than open and avowed enemies? Accord-
ingly, after all her calamities this is added as the copestone
of her miseries. Moreover, they who wish to be regarded as
holding the first rank in the Church, and who not only
boast of being children, but vaunt of being called fathers,
treacherously desert her when she implores their aid. We
need not wonder, therefore, if God shall drive them out, in
order to make way for the increase of his Church by lawful
and dutiful children.’

19. These two things have happened to thee. Nearly the
same thing was already asserted concerning Babylon,
“These two things shall befall thee suddenly in one day,
childlessness and widowhood.” (Isaiah xlvii. 9.) But here
Isaiah promises to the Church that there shall eventually
be a different issue; for the Lord will rescue her from the
deepest abyss. He threatens extreme wretchedness, that
believers may gird themselves for patience, and not cease to
send upwards prayers and supplications from the depth of
their distresses. The general meaning is, that the Church
shall be burdened with afflictions of every kind, so that she
shall appear to be on the brink of utter ruin ; because from
without she shall endure very heavy calamities, “and from
within shall obtain no aid or sympathy from her own chil-
dren. These are two very sore evils which the Prophet
relates. But it appears as if the division were not quite
appropriate ; for, after having related one evil, that there is
none to bewail her, he enumerates four kinds—

Desolation and destruction, and the sword and famine.

1 « Afin de donner puis apres 4 son Eglise des enfans legitimes qui luy
assistent.” In order afterwards to give to his Church lawful children to

assist her.”

$8 COMMENTARY ON ISAIAH. CHAP.LI 21.

Some explain it to mean that the Church is visited by
famine within, and harassed by enemies without. But I
interpret it differently, as I have already hinted; for it is
very customary among Hebrew writers to put a question,
when they wish absolutely to deny anything ; and among
them it is elegant, though in Greek or Latin authors it
would be ungraceful. Isaiah therefore describes “two evils,”
one external, for both by the devastations of “ war” and by
“famine” they will be brought to the verge of “ destruction”
and “desolation,” which he describes by these four classes ;
and another internal, because she is deprived of consola-
tion, and “there is none to bewail her.’ By putting the
question, ‘“‘ Who shall bewail her ?” he affirms that she shall
have no consolation ; and this verse agrees with the former,
in which we have already explained the design which the
Prophet has in view, in describing this highly calamitous
and wretched condition of the Church.

20. Thy sons have fainted. He describes more fully the
lamentable and wretched condition of the Church, when he
says that her children lie prostrate. A mother cannot be
visited with any grief more bitter than to have her children
slain before her eyes, and not one or two of them, but so
great a number as to fill the roads with the slaughter.

As a wild bull in a net. The metaphor is taken from
bears or other savage animals, by which he means that even ~
the strongest of them have, as it were, been caught in —
snares.

Full of the indignation of Jehovah. -By this expression he
distinctly states that none of these events are accidental,
lest they ‘should suppose that any of them has happened by
chance, or lest they should accuse the Lord of cruelty for
having punished them severely ; because his judgment is
just and righteous. This is what he means, when he says
that this punishment has proceeded from the rebuke of the
Lord. Yet we must bear in mind his object which I haye
already mentioned, that believers ought not to throw away
the hope of grace, though innumerable calamities prompt
and urge them to despair. -

21. Therefore now hear this. He now shews more plainly

CHAP. LI. 22. - COMMENTARY ON ISAIAH. 89

the reason why he spoke of the calamities of the Church. It
was, that believers might be fully persuaded that they would
obtain consolation from God, though they were reduced to
the extremity of distress. But why does he call the Church
wretched, since nothing is more happy than to be God’s
people, and that happiness cannot be taken away by any
tribulations? Not without cause is it said, “ Blessed is the
people whose God is Jehovah.” (Ps. exliv. 15.) I reply,
she is apparently “wretched,” and not in vain does the Lord
address her by that name; for, as we have already said, he
helps the wretched, and succours the destitute.

And drunken, not with wine.’ When he calls her “drunken,”
it ought to be observed that believers never endure so
patiently the chastisements which are inflicted on them as
not to be sometimes stupified ; but, although stupified, they
ought to remember that the Lord punishes them justly, and
ought to believe that the Lord will assist them. He does
not speak to robust or healthy men, but to those who are
feeble, wretched, prostrate, and who resemble drunken per-
sons, and says that he brings to them consolation. Finally,
by this word he soothes the grief of the Church, and shews
that he preserves a limit, by which he restrains the vio-
lence even of the greatest afflictions, and restores her when
ruined, as if he were raising from the dead a rotten corpse.

22. Thus saith Jehovah. Not at random does the Prophet
add to the name Jehovah three epithets, namely, that he is
the Lord or Defender of his Church, that he is God, and
lastly, that he is her Avenger. We ought always to consider
what is the nature of our relation to God; for he addresses
us in a familiar manner, in consequence of having once
chosen us to be his people, by uniting himself to us in an
everlasting covenant. This preface encouraged the Jews, in
ancient times, not to hesitate to embrace what is here pro-
mised ; and at the present day the same argument applies
to a new people, who have been taken under God’s care
and protection not less than they. The Lord declares him-
self to hold the office of an “ Avenger,” in order that, when

1 com xoy Snx IIT MSY (shtbardith dabar thad shéllo miydin).
Drunken with something which is not wine.”—Jarchi.

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4

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a

90 COMMENTARY ON ISAIAH. CHAP. LI. 23.

we shall be threatened with the most alarming dangers, and
when it shall appear as if all were over with us, we may be-
take ourselves to this anchor, that God is the “ Avenger” of ©
his people; and this ought to support us, not only when we
are assailed by outward enemies, but also when we are as-
sailed by Satan.

Behold, I have taken from thy hand. He holds out the
ground of hope ; for it is only by temporary stripes that the
Lord chastises his Church. Hence also the Jews ought to
learn that all the calamities to which they were subjected
were the just reward of their transgressions ; for those cala-
mities would never come to an end but by their being re-
conciled to God. The general meaning is, that the wrath of
the Lord will be appeased, so that he will restrain and bring
to a close the chastisements which he had formerly inflicted
on his Church. |

The cup of thy affliction, or, the cup of thy trembling. We
have already spoken of the metaphor of “the cup; and
the explanation of it which we gave is fully confirmed by
this passage, in which God calls it “the cup of his indigna-
tion,” though it had made the Church to tremble, as if she
had been seized with giddiness. Yet it is the same word
which he formerly used, sbSysn, (targnélah,) which some
translate “ anguish,” and others “trembling.” By dregs, as
I have said,” he means the full measure of vengeance with
which God is satisfied on account of his fatherly kindness.

23. And I will put it into the hand of thy oppressors.
This is another part of the consolation, in which he promises
that the Lord will not only deliver the Church from those
heavy distresses, but will also lay upon her enemies the
calamities with which she is afflicted. If therefore we are
afflicted,® our condition will be speedily changed, and our
enemies will be severely punished. Truly, as Paul says, it
is righteous with God to render tribulation to them that
trouble you, and to you who are troubled rest along with us,
when the Lord shall be revealed from heaven, with the
angels of his power, with flame of fire, to take vengeance on

' See p. 84. * See p. 85.
* « Si nous sommes persecutez.” “If we are persecuted.”

CHAP. LII. COMMENTARY ON ISAIAH.

91
them that know not God, and that obey not the Gospel of
our Lord Jesus Christ.” (2 Thess. i. 6-8.) Thus the tem-
porary punishments which God inflicts on them are the be-
ginnings of that eternal punishment to which they shall be
finally condemned.

Who said to thy soul. In order to describe more fully the
insolence and haughtiness of their enemies, such as we too
experience every day in our adversaries, he quotes their
words, by which they slandered and insulted the unhappy
children of God. Impiety is always accompanied by pride
and cruelty ; for, as the true knowledge of God renders men
gentle, so ignorance makes them ferocious and savage. They
who are ignorant of God please themselves, and pour out un-
measured reproaches against God and those who truly wor-
ship him. This truly is most wretched and base ; but since
he frequently permits his name to be exposed to the insults
of wicked men, let us not wonder that we are assailed on
account of his name; for we are not more excellent than
_ God, and our condition ought not to be better than that of
the ancient Church. David employs a different metaphor,
(Ps. cxxix. 3,) when he says that the Church resembles a field
which is cut and broken up by the plough; for he shews
that frequently it is deeply furrowed and trodden upon, that
we may not think that our condition is different.

CHAPTER LIZ.

1. Awake, awake; put on thy
strength, O Zion; put on thy beau-
tiful garments, O Jerusalem, the
holy city: for henceforth there shall
no more come into thee the uncir-
cumcised and the unclean.

2. Shake thyself from the dust;
arise, and sit down, O Jerusalem:
loose thyself from the bands of thy
neck, O captive daughter of Zion.

3. For thus saith the Lord, Ye
have sold yourselves for nought; and
ye shall be redeemed without money.

4. For thus saith the Lord God,
My people went down aforetime into

1. Excitare, excitare, indue forti-
tudinem tuam, Sion, indue vestes
decoris tui, lerusalem, civitas sancta;
quia non fiet amplius ut veniat in te
incircumcisus et immundus.

2. Execute te de pulvere, surge,
sede, Ierusalem ; extrica te a vinculis
colli tui, captiva filia Sion.

8. Quia sie dicit Iehova: Gratis
venditi estis; ideo sine pecunia re-
dimemini.

4. Quia sic dicit Dominus Ieho-
va: In Aigyptum olim descenderat

92

Egypt to sojourn there; and the
Assyrian oppressed them without
cause,

5. Now therefore, what have I
here, saith the Lord, that my people
is taken away for nought? They
that rule over them make them to
howl, saith the Lord; and my name
continually every day is blasphemed.

6. Therefore my people shall
know my name: therefore they shall
know in that day that I am he that
doth speak ; behold, it is I.

7. How beautiful upon the moun-
tains are the feet of him that bring-
eth. good tidings, that publisheth
peace; that bringeth good tidings of
good, that publisheth salvation ; that
saith unto Zion, Thy God reigneth!

8. Thy watchmen shall lift up the
voice ; with the voice together shall
they sing: for they shall see eye to
eye, when the Lord shall bring again
Zion.

9. Break forth into joy, sing
together, ye waste places of Jerusa-
lem: for the Lord hath comforted
his people, he hath redeemed Jeru-
salem.

10. The Lord hath made bare his
holy arm in the eyes of all the
nations; and all the ends of the
earth shall see the salvation of our
God.

11. Depart ye, depart ye, go ye
out from thence, touch no unclean
thing ; go ye out of the midst of her ;
be ye clean, that bear the vessels of
the Lord.

12. For ye shall not go out with
haste, nor go by flight : for the Lord
will go before you, and the God of
Israel will be your rere-ward.

13. Behold, my servant shall deal
prudently, he shall be exalted and
extolled, and be very high.

14. As many were astonished at
thee: (his visage was so marred
more than any man, and his form
more than the sons of men ;)

15. So shall he sprinkle many
nations ; the kings shall shut their
mouths at him: for that which had

COMMENTARY ON ISAIAH.

CHAP, LIT,

populus meus ut peregrinaretur illie;
verum Assur absque causa oppressit
eum.

5. Et nune, Quid mihi hie, dicit
Tehova, ut ablatus sit populus meus
gratis, et qui in eum dominantur
faciant eum ululare, dicit Iehova, et
jugiter tota die nomen meum con-
tumeliz expositum sit?

6. Propterea sciet populus meus

nomen meum; propterea in die illa,
quod ego idem qui loquor; ecce,

adero.

7. Quam speciosi super montes
pedes annuntiantis, publicantis sa-
lutem, dicentis Sioni, Regnat Deus
tuus.

8. Vox speculatorum tuorum ;
levaverunt vocem, pariter jubilabunts;
quoniam oculo ad oculum yidebunt,
cum Iehova reducet Sion. ©

9. Laudate, exultate pariter, soli-
tudines Ierusalem ; quoniam conso-
latus est Iehova populum suum, re-
demit Ierusalem.

10. Nudavit Iehova brachium
sanctitatis suse coram oculis omnium
gentium ; et videbunt omnes fines
terre salutem Dei nostri.

11. Discedite, discedite, exite in-
de, immundum ne attingite, exite e

medio ejus, mundamini qui fertis

vasa Iehove.

12. Quoniam non in festinatione
exibitis, neque in fuga erit iter
vobis ; quandoquidem preecedet vos
Iehova, et congregabit vos Deus
Israel.

13. Eece prosperum successum
habebit servus meus; exaltabitur,
elevabitur, et valde sublimis erit.

14. Quemadmodum obstupuerunt
super te multi, adeo deformata fuit
ab hominibus species ejus, et forma
ejus a filiis hominum:

15. Sie asperget gentes multas;
super eum reges claudent os suum ;
quia quod non fuerat ipsis narratum

CHAP. Lit. |. COMMENTARY ON ISAIAH. 93

not been told them shall they see; videbunt; et quod non audierant in-
and that which they had not heard telligent. .
shall they consider.

1. Awake, awake. He confirms the former doctrine, in
order still more to arouse the people who had been weighed
down by grief and sorrow. These things were necessary to
be added as spurs, that the doctrine might more easily pene-
trate into their drowsy and stupified hearts ; for he addresses
the Church, which appeared to be in a benumbed and drowsy
condition, and bids her “awake,” that she may collect her
strength and revive her courage. He repeats it a second
time, and with great propriety ; for it~is difficult to arouse
and reanimate those whose hearts have been struck, and
even laid prostrate, by a sense of God’s anger.

Put on thy strength. Asif he had said, “Formerly thou
wast dejected, and wallowedst in filth and pollution; now
prepare for a happy and prosperous condition, to which the
Lord will restore thee.” Thus he contrasts “strength” with
despondency, such as is usually found when affairs are des-
perate ; and he contrasts garments of beauty with filth and
pollution.

For henceforth there shall not come to thee. The reason
assigned by him is, that henceforth God will not permit
wicked men to indulge their sinful inclinations for destroy-
ing it. Freed from their tyranny, the Church already has
cause to rejoice ; and security for the future holds out solid
ground for joy and gladness. Yet Isaiah exhorts us to
mutual congratulation when God is reconciled to his Church;
and indeed if we have any piety in us, we ought to be deeply
affected by her condition, that we may rejoice in her prosper-
ity, and be grieved in her adversity. In short, it ought to
be the height of our gladness, as also the Psalmist says, “ Let
my tongue cleave to my jaws, if I remember not thee, and if
thou be not the crown of my gladness.” (Ps. cxxxvii. 6.) By
the word come, he means what we commonly express by
the phrase, (A voir entree,) “ to have access.”

By the uncircumeised and unclean, he means all irreligious

1 « Pour rire et chanter quand elle florit, et pleurer lors qu’elle est per-

secutee.” “To laugh and sing when she is flourishing, and to weep when
she is persecuted.”

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i

94 COMMENTARY ON ISAIAH. CHAP. LIT. 2.

persons who corrupt the worship of God and oppress con-
sciences by tyranny. It was customary to apply the term
“ uncircumcised” to all who were estranged from the Church,
which had for its symbol “ circumcision,’ by which all be-
lievers were distinguished. But as very many persons,
though they bore this outward mark of the covenant, were
not better than others, in order to remove all doubt, he added
the word “unclean ;” for the mark of “circumcision is
nothing in itself,” (Gal. v. 6,) and (unless, as Paul says,
there be added purity of heart) “is even reckoned uncir-
cumcision.” (Rom. ii. 25.) Accordingly, he declares that
henceforth such persons shall not be admitted into the
Church, in order that, by the removal of corruptions, and
the restoration of the worship of God, she may possess per-
fect joy. Yet, I do not object to viewing these words as
applied to outward foes, whom he calls by hateful names,
that even the severity of the punishment may warn the Jews
of the heinousness of their offences.

2. Shake thyself from the dust ; arise. Ue explains more
fully the deliverance of the Church, and exhibits it promi- ~
nently by (vrotvmwaw), “a lively description.” When he
bids her “shake off the dust and arise,” let us not on that
account think that our liberty is in our power, so that we can
obtain it whenever we think fit ; for it belongs to God alone
to raise us from the dust, to lift us up when we are prostrate,
and, by breaking or loosing our chains, to set us at liberty.
Why then does the Prophet make use of the imperative
mood ? for it is unreasonable to demand what we cannot
perform. I reply, the imperative form of address has a
much more powerful tendency to arouse than if he had em-
ployed plain narrative ; and therefore he declares that, when
God shall have restored her to her former freedom, she shall
come out of the mire.

Sit, O Jerusalem. The word “sit” denotes a flourishing
condition, and is contrasted with the word “to lie,” which
denotes the lowest calamity. Sometimes indeed it means
“to be prostrate,” as when he formerly said to Babylon,
“sit in the dust.” (Isa. xlvii. 1.) But here the meaning is
different ; for, after ordering her to arise, he likewise adds,

CHAP. LII. 3. COMMENTARY ON ISAIAH. 95

“that she may sit;” that is, that she may no longer lie_
down, but may regain her former condition, and not be in
future laid prostrate by enemies.

3. For thus saith Jehovah. This verse has been badly
expounded by many commentators, who have here chosen
to enter into philosophical subtleties ; for they have dreamed
of many things at variance with the Prophet’s meaning. It
agrees with what he had formerly stated, “'To which of my
ereditors have I sold you?” (Isa. 1. 1.) For here, in the
same manner, he says, “ Ye have been sold for nought ;” as if
he had said that he has received no price, and is under no
obligations to a creditor who can claim them as having been
purchased by him. This tends greatly to confirm the pro-
mise ; because the Jews might entertain doubts of the liberty
which was promised to them, in consequence of their having
been long held in possession by the Babylonians, who were
the most powerful of all nations. The Lord meets this
doubt. “I did not sell or make a conveyance of you to
them; for nought were ye sold; and therefore I can
justly claim you as my property and sell you. Do not then
consider how great are your difficulties, when I promise you
liberty, and do not reason on this matter by human argu-
ments ; for the Babylonians have no-right to detain you, and
cannot prevent your being set at liberty.

Therefore shall ye be redeemed without money. Lastly,
as he had formerly said, that he is not like a spendthrift,
who is compelled to sell his children, or offer them in pay-
ment, so in this passage he declares that “for nought he sold”
and gave them up to their enemies, for no other reason than
because they had provoked him by their sins; and therefore
that there will be no greater difficulty in delivering them
than in giving them up to their enemies.

Some explain it more ingeniously thus, that Christ has
redeemed us by free grace. This doctrine must indeed be
maintained, but does not agree with the Prophet’s meaning,
who intended to correct the distrust of the Jews, that they
might have no doubt as to their being set at liberty. Let it
suffice to know, that when God shall be pleased to deliver
his people, it will not be necessary to make a pecuniary

96 COMMENTARY ON ISAIAH. CHAP. LIL. &

bargain with the Babylonians, whom, in spite of their oppo- —
sition, he will have no difficulty in driving out of their un-
just possession.

4. Into Egypt my people went down aforetime. Here also
the commentators touch neither heaven nor earth; for the
Jews dream of three captivities, and Christians differ from
them by thinking that this denotes a third captivity, which
shall be under Antichrist, and from which Christ will de-
liver them. But the Prophet’s meaning, in my opinion, is —
quite different ; for he argues from the less to the greater,
by quoting the instance of the Egyptian captivity, from
which the people were formerly recalled by the wonderful
power of God. (Ex. xiv. 28.) The argument therefore stands
thus: “If the Lord punished the Egyptians because their
treatment of his people was harsh and unjust, (Gen. xv. 14,)
much more will he punish the Babylonians, who have cruelly
tyrannized over them.”

But the Assyrian has oppressed them without cause.
There was much greater plausibility in Pharaoh’s claim of
dominion over the Jews than in that of the Babylonians ;
for Jacob, having voluntarily come down to Egypt with his
family, (Gen. xlvi. 5,) undoubtedly became subject to the
power of Pharaoh, who, in return for the kindness received
from Joseph,’ had assigned to him a large country and
abundant pasturage. Pharaoh’s successors, ungrateful and
forgetful of the benefit conferred on them by Joseph, afflicted
all the posterity of Jacob in various ways. This ingratitude
and cruelty the Lord severely punished. But far more base
and savage was the wickedness of the Babylonians, who drove
the Jews out of a lawful possession, and dragged them into
bondage. If then the Lord could not bear the Egyptians, |
who were unthankful and ruled by unjust laws, though in ~
other respects they had a just title to possession, much less —
will he endure the violent and cruel Babylonians, who have
no right to govern his people and oppress them by tyranny.

' By “the Assyrian,” he means the Babylonians, who were
united under the same monarchy with the Assyrians; but

’ «En recognoissance du bien que Joseph avoit fait au royaume.” “In
gratitude for the benefit which Joseph had conferred on the kingdom.”

CHAP. LII. 5. COMMENTARY ON ISAIAH. 97

he takes special notice of “the Assyrian,” because he was
the first that grievously distressed the Jews, and that pre-
pared the way for this captivity.

5. What have I here? He follows out and confirms what
I have already said, that it is not reasonable that he should
silently permit his people to be any longer oppressed. By
these words he reproves, in some measure, his own delay ;
as if he had said, ‘“‘Shall I not stretch out my hand? Shall
I not avenge my people? If Pharaoh did not hinder me,
though he was a lawful master, shall the violence of robbers
hinder me?” He next enumerates the reasons which ought
to move him to bring back the people.

That my people should be carried away for nought. There
must be understood an implied contrast to the participle
“carried away ;’ for the Egyptians did not “carry away”
Jacob by force ; he came down to it of his own accord when
he was pressed by famine, yet he was delivered from it ;'
how much more shall he be rescued out of the hand of those
who tore him from his native country, and carried him by
violence into captivity ?

That they should cause them to howl. In order to express
more forcibly the baseness of this conduct, he says that they
are constrained to howl without ceasing. Some translate
the verb as neuter ;? but I think that it is intended to ex-
press the strength of their hatred, and therefore I consider
it to be an active verb, expressive of the violence which the
Babylonians exercised towards the Jews; for they not only
ruled unjustly over them, but also treated them harshly. To
“howl” is more than to sigh or weep; for there is reason to
believe that the pain which sends forth loud and strong cries
is exceedingly severe. The metaphor is taken from wild
beasts, and denotes extreme despair.

The third and principal reason why the Lord will deliver
his people is, that his name is continually exposed to the
reproach and blasphemy of wicked men. For the sake of
his own honour the Lord preserves the Church, and defends

' «Toutes fois sa posterité en a esté delivree.” “ Yet his posterity was

delivered from it.”
2 That is, that the verb means “ to howl,” instead of * to cause to howl.”

—Ed.
VOL, IV. ; G

98 COMMENTARY ON ISAIAH. CHAP. LIL. 6.

the pure worship of his name. Because wicked men seize
on the Church’s calamitous state as a reason for blasphemy,
and insolently mock God, with good reason does he say,
that by delivering his people he will plead his own cause. I
do not here relate the various interpretations, or stay to re-
fute them ; for it will be enough for me to have briefly ex-
plained the Prophet’s real meaning.

6. Therefore shall my people know. In this verse he con-
cludes what he had glanced at in the two preceding verses,
that at length the people must be redeemed by God, who
cannot be unlike himself; for, if he redeemed the fathers, if
he always assisted the Church, their posterity, whom he has
adopted in the same manner, will never be suffered by him
to be overwhelmed. We ought carefully to observe the word
“know ;” for to “know the name of the Lord” is to lay
aside every false opinion, and to know him from his word,
which is his true image, and next from his works. We must
not imagine God according to the fancy of men, but must
comprehend him as he declares himself to us. The Lord,
therefore, concludes that he will actually assist them, and
will fulfil all that he has promised, that the people may
know that their hope has not been without foundation, and
that they may be more and more confirmed in the know-
ledge of his name. We must keep in remembrance what we
have elsewhere said about experimental knowledge, which
confirms the truth of the word.

That it 1s I who speak. The verb “to speak” relates to
the promises. ‘337, (Ainni,) Behold I, relates to actual
power ; as if he had said, “ Although now there be nothing
more than that there sound in your ears the words by which
I promise what is hardly probable, yet you shall speedily
obtain it ; for I will actually accomplish what I promise.”
Hence we ought to draw the universal doctrine, that the
promises of God and the fulfilment of them are linked to-
gether by an indissoluble bond. Whenever, therefore, Satan
tempts and urges us to distrust, as if God had forsaken and
abandoned us, we must come back to this point, and place our
confidence in God, who never promises anything in vain. “If
hitherto he does not perform, yet he will assist in due time.”

CHAP, LIL. 7. COMMENTARY ON ISAIAH. 99

7. How beautiful upon the mountains. The Prophet again
confirms believers as to the certainty of the word of God,
that they may be fully persuaded that they shall be restored
to their former liberty, and may comfort their hearts by
assured hope during that hard bondage. He pronounces mag-
nificent commendations on this message, that believers may
be convinced that God holds out to them, in their calamity,
the hope of future salvation ; and indeed, when God speaks,
they ought to accept the consolation, that, relying on it,
they may calmly and patiently wait for the fulfilment of the
promise. ‘Thus, in order that believers may bridle their de-
sires by patience, he splendidly adorns the word of God.
“ Will you be so ungrateful as not to rest satisfied with that
incomparable treasure of the word which contains so many
benefits? Will you give way to unruly passions? Will you
complain of God?” He wishes to guard against distrust the
people who were drawn away by various allurements, and
did not fully rely on the word of God; and therefore he
praises the excellence of the doctrine, and shews that the
Lord bestows upon “us more than we can say or think.”
(Eph. ii. 20.)

He states that he does not now speak of every kind of
doctrine, but of that which is adapted to consolation, sand
therefore shews that “beautiful” and lovely is the approach
of those who bring consolation from the mouth of God, which
can not only alleviate our grief, but even impart to us abun-
dant joy. Here he speaks of the doctrine of salvation, and
consequently says that peace, happiness, salvation, is pro-
claimed. By the word “peace” he denotes a prosperous and
happy condition, as we have already in other passages ex-
plained fully the signification of this term.

That saith to Zion. ence we infer what is the beginning
of that doctrine which Isaiah preaches, and what we ought
chiefly to desire, namely, that the kingdom of God may be
erected among us; for until he reign among us, everything
must go ill with us, and therefore we must be miserable, as, —
on the other hand, when God is pleased to take care of us,
this of itself is the chief part of salvation ; and this, too, is
the only way of obtaining peace, though the state of affairs

100 COMMENTARY ON ISAIAH. CHAP. LII. 8.

be ruinous and desperate. And let us remember that this
message is sent to the Church; for it cannot apply to
heathens that know not God.

Paul quotes this passage, in order to prove that the preach-
ing of the Gospel proceeds not from men but from God, and
that the ministers who bring the message of salvation are
sent by him. He employs this chain of reasoning,—‘“ Who-
soever shall call on the name of the Lord shall be saved.
But it is impossible for any one to call on God till he know
_ him; for there can be no entrance to calling on him till it is

opened up by faith, that, embracing God as our Father, we
may familiarly pour our cares into his bosom. Now, the
foundation of it is doctrine, by which the Lord has revealed
himself to us, and for that purpose employs the agency and
ministry of men. Therefore he adds, lastly, that there will
be none to preach till he be sent by God.” (Rom. x. 15.)
But it may be thought that Paul-tortures the Prophet's
‘words ; for Isaiah does not say that God sends ministers, but
that their approach and presence is desirable. I reply, Paul
took this principle for granted, that nothing is desirable
but what comes from God. But whence comes salvation ?
From men? No; for none but God can be the author of
such a distinguished benefit. Justly, therefore, does he con-
clude that it proceeds from God, and not from man.

8. The voice of thy watchmen. He continues his argument;
for he shews that there shall be such a restoration of the
people, that the messengers shall venture boldly to proclaim
it. To lift up the voice has the same meaning with the
phrase, “on the mountains,” which he formerly employed.
(Verse 7.) The matter will not be hidden, but so clear and
evident as to draw forth universal admiration. They who
speak of what is doubtful matter mutter inaudibly,’ and
do not venture to “lift up the voice ;” but here there will be
nothing doubtful or uncertain. |

The Prophet borrowed the metaphor from sentries which
are commonly placed in cities, though the designation of
“watchmen” is usually given to all Prophets, because they
are placed, as it were, on watch-towers, to keép watch over

' « Murmurent entre les dents.” “ Mutter between the teeth.”

CHAP. LII. 9. COMMENTARY ON ISAIAH. 101

the safety of the people. When he says that they shall lift
up the voice, he means that there will be silence during
the captivity, because the voice of the Prophets shall not be
heard ; for although they warn every one privately, yet
there will be no freedom of speech. Hence also Jeremiah
says, “I will put my mouth in the dust.” (Lam. iii. 29.)
But when the Lord shall be pleased to lead forth the people,
the mouth of watchmen, who were formerly dumb, shall be
opened to proclaim that they are at liberty to return ; for
they will not speak within private walls, or impart moderate
consolation, but will openly proclaim that salvation, On
this subject I have spoken fully at the beginning of the
fortieth chapter."

Eye to eye; that is, openly. This extends, indeed, to
spiritual conversion ; but let us not on that account depart
from the literal sense, so as not to include also the benefit
which the Lord conferred on the ancient people ; for, when he
restored the Jews to liberty, and employed the ministry of
Zerubbabel, Ezra, and Nehemiah, these things were fulfilled.
Yet at the same time they ought to be continued down to
the coming of Christ, by which the Church was gathered
out of all parts of the world. But we ought also to go for-
ward to Christ’s last coming, by which all things shall be
perfectly restored.

9. Praise ye, rejoice together. He exhorts believers to
thanksgiving, but chiefly confirms them in the hope and con-
fidence of this salvation ; as if the actual enjoyment of it
already called them to thank God for it.?, We are not suffi-
ciently moved, when the Lord testifies that he will assist us,
and think that we are deceived, if he do not actually shew it.
On this account the Prophets insist much on strengthening
the hearts of believers, and placing the fact almost before
their eyes. Although it appears to be unreasonable and in-
appropriate to prescribe a song of joy in the midst of grief,
yet we have elsewhere seen that this form of expression is
well fitted to arouse those who groan under the burden of
sorrow, fear, and cares.

Ye wildernesses of Jerusalem. He calls them “ wilder-

' See Com. on Isaiah, Vol. iii. p. 197. 2 « A en remercier Dieu.”

102 COMMENTARY ON ISAIAH. CHAP. Lr. 10,

nesses” or waste places “ of Jerusalem,” that, notwithstanding
its ruin and destruction, they might still hope that it would
be restored. And this appellation is better adapted for
shaking off fear than if he had called her prosperous or
flourishing ; for, in consequence of their condition being very
wretched, nothing would have led them to think that these
promises related to them except a description of their misery,
against which they needed to be fortified, in order that,
though they beheld nothing but desolation and hideous ruin,
still they might look for restoration with assured confidence.

For Jehovah hath comforted his people. The Lord hath
changed the mourning of the people into joy, and out of
captivity hath made them free. Yet some person will say’
that this had not yet happened. But in the promises of —
God, as in a mirror, we ought to behold those things which
are not yet visible to our eyes, even though they appear to
us to be contrary to reason.

He hath redeemed Jerusalem. Here we see that to deliver
the Church is God’s own work. And if we ought to judge
thus of the redemption from Babylon, which was but of a
shadowy nature, what shall we say of the spiritual redemp-
tion? Can it be ascribed to men without grossly insulting
God? As it belongs to God alone to deliver the Church,
so to him it likewise belongs to defend its liberty.

10. Jehovah hath made bare the arm of his holiness. The
Prophet has borrowed this comparison from soldiers who
stretch out their arms when they make ready for the battle.
To “make bare” does not here mean to hold out the naked
arm, but to exert it; because, when we sit in idleness, we
either have our arms folded or conceal them; and in like
manner, we conceive of God according to the grossness of
our senses, and think that, like a wearied or indolent man, he
does not move a finger till he publicly displays his power.

The Prophet calls it “the arm of holiness,’ because he
intended to display his power for the salvation of the people.
This implies a mutual relation between God and the Church
which the Lord has consecrated to himself. True, “he
maketh bare his arm” in the government of the whole world ;

' «© Quelqu’un dira.”

OHAP, LI. 1]. ’ COMMENTARY ON ISAIAH. 103

but he does not call it “the arm of holiness,” as in this pas-
sage, when he renders peculiar assistance to his Church.
There are two points of view in which the power of God
ought to be regarded ; first, universally, in preserving all the
creatures; next, specially, in defending the Church; for
there is a peculiar care which he exercises about his own
people, and which the rest do not share with them.

Before the eyes of all nations. He means that this de-
liverance shall be worthy of so great admiration that it shall
be visible even to the blind. The extension of this magnifi-
cent spectacle to the very ends of the earth makes it evident
that the Prophet does not speak of the return of the people,
which would take place a few years afterwards, but of the re-
storation of the whole Church. This prophecy is maliciously
restricted by the Jews to the deliverance from Babylon, and
is improperly restricted by Christians to the spiritual re-
demption which we obtain through Christ ; for we must be-
gin with the deliverance which was wrought under Cyrus,
(2 Chr. xxxvi. 22, 23,) and bring it down to our own time.
Thus the Lord began to display his power among the Medes
and Persians, but afterwards he made it visible to all the
nations.

11. Depart ye, depart ye. He now exhorts the people to
be always ready to set out, and at the same time to bear
their misery with patience. As the excessive haste of the
people needed to be restrained, so it was also proper to shake
off their slothfulness ; for, before the time of deliverance ar-
rived, they burned with extravagant eagerness to depart ;
but when the period of the captivity was fulfilled, they had
grown languid through long delay, and had thrown away all
hope and wish to return, so that there were few who returned
to Judea." They had mingled with the Babylonians, whose
customs had captivated and depraved them so much that
they disregarded their native country ; and therefore they
needed to be aroused and admonished, that they might not
lose heart through long expectation, and might not suffer

1 «Tellement que le nombre de ceux qui revindrent en Judee fut bien
petit.” “So that the number of those who returned to Judea was very
small.”

104 COMMENTARY ON ISAIAH. CHAP. Lit. 11.

themselves to be corrupted by the pollutions of the Baby-
lonians.

Touch not what is unclean.! This expresses more clearly

what we have already said. He bids them keep themselves
pure and free from the defilements with which the Baby-
lonians polluted themselves ; for there was a risk of their
being corrupted by the pollutions of the Gentiles, as we are
all prone to evil, and easily led away by bad examples.
Accordingly, he exhorts them, though they are captives, not
to do anything for the purpose of pleasing their masters, or
of having their condition improved ; not to allow themselves
to be drawn aside from the pure worship of God ; not to be
polluted by their idolatries ; not to pretend that they worship
idols or approve of their religion ; for this is detestable “un-
cleanness,” which the Prophet bids them shun. Captives
and those who groan under tyranny meet with temptations
of this kind, under which they frequently sink so as to al-
low themselves: to do many things that are unlawful and
base, under the pretence of wishing to mitigate the rage of
tyrants. But how frivolous their excuse is we see in this
passage; for the Prophet does not exhort the Jews to be
clean when they shall be free, but so long as they shall be
held captive, and even when their life shall be in danger.
These words undoubtedly relate to us also, whom Paul ex-
horts to be unpolluted, not only “in spirit,” but also “in the
flesh.” (2 Cor. vii. 1.)
- Be ye clean, that bear the vessels of Jehovah. This exhorts
tion is especially directed to the priests and Levites, who,
being standard-bearers, ought to maintain greater integrity ;
not that others have a right to pollute themselves, but he
addresses them chiefly, that they may give an example to
others, to whom they have been appointed to be guides.
Besides, we must bear in remembrance what we have already
seen, and what Isaiah will again repeat at the end of this
book, that there will be a new priesthood among a redeemed
people. (Is. lxvi. 21.)

Yet I approve of the simple meaning, that the Levites and
ministers of the temple are put, by way of eminence, («ar

1 « Ne touchez point la souillure.” “Touch not defilement.”

CHAP. LIT. 12. COMMENTARY ON ISAIAH. 105

e€oynv,) for the whole of the people. This doctrine, there-
fore, relates in the present day, not only to ministers of the
word, but to all Christians, who are also called “a royal
priesthood,” (1 Peter ii. 9,) and not only are appointed to
carry the vessels of the temple, but are themselves “ temples
of God.” (1 Cor. iii. 16, and vi. 19.) Thus Ezekiel has pre-
dicted that at the restoration of the Church the Levites
shall be high priests, and the whole people shall be admitted
into the order of the Levites. Seeing, therefore, that the
Lord has raised all to so high a rank of dignity, it follows
that this “cleanness” is demanded from all without excep-
tion ; and on this account also Paul has applied this passage
to the whole Church.

12. For not in haste shall ye go out. The Prophet again
magnifies that benefit of redemption, for it appeared to be
incredible, so deep was the despair with which almost all of
them had been seized; for he chiefly addresses those who
would be led into captivity, that they might not lose courage
in that wretched condition. He promises that this deliver-
ance shall not resemble a flight such as that of Egypt; for
there is an implied contrast between the deliverance from
Egypt and the deliverance from Babylon. They fled “ by
night” out of Egypt, (Ex. xii. 31,) having pretended that they
were only performing “a journey of three days to offer sacri-
fice to God.” (Ex. v. 3.) They went out “ with haste” (Ex.
xli. 833) and bustle, as they were told to do, and Pharaoh
pursued them in their journey and attempted to destroy
them. But the Prophet declares that the present case shall
be totally different, and that they shall go away like con-
querors, so that none shall venture to give them any annoy-
ance, or, as we commonly say, “ They will go out with flying
colours,” (1s s’en tront & enseigne desployee,) so that this de-
liverance will be more excellent and wonderful.

Jehovah will go before you ; that is, will be the leader of
your journey. It will be said that God was also the leader
of his ancient people when he led them out of Egypt. This
is undoubtedly true ; but he did not at that time display his
majesty, as now, when, like a general, he brought back his
army, after having vanquished his enemies.

106 COMMENTARY ON ISAIAH. CHAP. LIr. 18,

- And the God of Israel will assemble you.. The word “ as-
semble” will confirm the interpretation now given ; for there
will be no scattering such as usually takes place when men
are under the influence of terror, nor will they wander about
here and there, but will march, as under banners, in a regu-
larand ordinary manner. As if he had said, “ God will bring
you out as a band or army drawn up; one shall not follow
another, like those who steal away secretly ; but ye shall be
openly gathered in troops, and shall depart without any fear.
None shall molest you; for you will be assembled under
God as your leader, that you may return into your native
country. :
18. Behold, my servant shall have prosperous success.*
After having spoken of the restoration of the Church, Isaiah
passes on to Christ, in whom all things are gathered together.

Some explain bow (ydshkil) to mean shall “ deal prudently ;”
but, as it is immediately added that he shall be exalted, the con-
text appears to demand that we shall rather understand it to

denote “ prosperous success,” for 22% (shakdl) also signifies
“to be prosperous.” He speaks, therefore, of the prosperity
of the Church; and as this was not visible, he draws their
attention to the supreme King, by whom all things shall be
restored, and bids them wait for him. And here we ought care-
fully to observe the contrasts which the Prophet lays down ;
for the mightiness of this king whom the Lord will exalt is
contrasted by him with the wretched and debased condition
of the people, who were almost in despair. He promises that
this king will be the head of the people, so that under him as
the leader the people shall flourish, though they be now in a»
state of the deepest affliction and wretchedness ; because he
shall have a prosperous course.

He calls Christ “his Servant,” on account of the office
committed to him. Christ ought not to be regarded as a

* «¢ Here some begin the 53d chapter, and Salmeron says it is so divided
in some copies which he had seen; the subject is new, and has nothing
-* which smacks of Babylon,’ (quod Babylonium olet,) according to the ex-
pression of Sanctius, and is to be literally understood of the Messiah, as
all expositors that I have met with agree, except Grotius, who thinks the
words may in the first lower sense of them be understood of Jeremiah the
prophet, considered as a type of Christ.”— White.

—
‘.
ot
ne
ee,
‘ «@

OHAP. LII. 14, COMMENTARY ON ISAIAH. 107

private individual, but as holding the office to which the
Father has appointed him, to be leader of the people and
restorer of all things; so that whatever he affirms concern-
ing himself we ought to understand as belonging also to us.
Christ has been given to us, and therefore to us also belongs
his ministry, for the Prophet might have said, in a single
word, that Christ will be exalted and will be highly honoured ;
but, by giving to him the title of “ Servant,” he means that
he will be exalted for our sake. |

14. As many. He makes use of an anticipation ; for the
exalted state of Christ was not visible at first sight, and on
this pretence it might be rejected. On this account, he in-
forms them that Christ must first be rejected and humbled,
and anticipates that doubt which might have arisen from his
singularly debased and unseemly condition. As if he had
said, “There is no reason why men should be shocked at that
unseemliness and disgrace which will be speedily followed
by eternal happiness.” |

So marred by men. I have translated {2 (kén) as mean-
ing so ; for it is a mistake to suppose that it opens the se-
cond part of the comparison.’ I consider &*N25 (méish) to
mean “by men ;’ for I do not consider (mem) to be a
particle denoting comparison, as others explain it; that is
“more than” men, or “ beyond” what is usua]ly found among
men ; but I adopt a simpler meaning, which is, that Christ
was disfigured among men, or that his beauty was defaced
by the perverse judgment of men.

Were amazed.2 This “amazement” is considered by some
commentators to denote the astonishment with which men
were seized on account of the miracles performed by Christ,
and next, that, when he must come to the cross, he was im-
mediately rejected by them. But they have not caught the
Prophet's meaning ; for he says that Christ will be such that
all men will be shocked at him. He came into the world so

1 Our author’s meaning is, that he has rendered the clause, “ He was so
: pag marred,” while others render it, “ So he was marred ;” making the
to correspond to the As in the former clause, which he pronounces to
be a mistake.— Ed.
2 «Comme plusieurs t’ont eu en horreur.” “ As many were shocked at
thee.” (

-

108 COMMENTARY ON ISAIAH. CHAP. LIT. 15.

as to be everywhere despised ; his glory lay hid under the
humble form of the flesh; for though a majesty worthy of “the
only-begotten Son of God” (John i. 14) shone forth in him,
yet the greater part of men did not see it, but, on the con-
trary, they despised that deep. abasement which was the veil
or covering of his glory.

The cause of their astonishment was this, that he dwelt
among men without any outward shew; and the Jews did
not think that the Redeemer would come in that condition
or attire. When he came to be crucified, their horror was
greatly increased. Paul describes this humiliation and sub-
sequent exaltation of Christ, when he says, ‘‘ Who, being in
the form of God, thought it not robbery to make himself
equal to God, but emptied himself, taking upon him the form
of a servant, made in the likeness of man, and found in
fashion as a man, humbled himself, being made obedient even
to death, and the death of the cross. Wherefore also God
hath raised him to the highest exaltation, and hath given
him a name which is above every name; that at the name
of Jesus should bow every knee of those that are in heayen
and in earth and in hell; and that every tongue should con-
fess that Jesus Christ is Lord, to the glory of God the Fa-
ther.” (Philip. ii. 6-11.) It was therefore necessary that
Christ should first be humbled and covered with shame,
and that exaltation to which he was about to be raised
was not all at once visible ; but the shame of the cross was
followed by a glorious resurrection attended by the highest
honour.

15. So shall he sprinkle many nations. Some explain it,
“ Shall cause to drop,” which they take to be a metaphorical
expression for “to speak.” But since MJ signifies “to
sprinkle,” and is commonly found to have this sense in
Scripture, I choose rather to adopt this interpretation. He
means that the Lord will pour out his Word over “ many na-
tions.” He next mentions the effect of doctrine, that kings
shall shut their mouth, that is, in token of astonishment, but
a different kind of astonishment from that which he formerly
described. Men ‘shut their mouths,” and are struck with
bewilderment, when the vast magnitude of the subject is

CHAP. LILI. COMMENTARY ON ISAIAH. 109

such that it cannot be expressed, and that it exceeds all
power of language.
; What they have not heard. He means that this astonish-
-_ ment will not arise merely from Christ’s outward appearance,
A but, on the contrary, from the preaching of the Gospel ; for,
though he had risen from the dead, yet all would have
’ thought that he was still a dead man, if the glory of his re-
surrection had not been proclaimed. By the preaching of
the Gospel, therefore, were revealed those things which for-
merly had neither been seen nor heard; for this doctrine
was conveyed to kings and nations that were very far off,
and even to the very ends of the world.

Paul quotes this passage, and shews that it was fulfilled
in his ministry, and glories on this ground, that he pro-
claimed the doctrine of the Gospel to those who had never
heard of it at all. (Rom. xv. 21.) This belongs to the
office of an Apostle, and not to the office of every minister.
He means that the kingdom of Christ is more extensive than
merely to embrace Judea, and that it is not now confined
within such narrow limits ; for it was proper that it should
be spread through all nations, and extended even to the ends
of the world. The Jews had heard something of Christ from
the Law and the Prophets, but to the Gentiles he was alto-
gether unknown; and hence it follows that these words re-
late strictly to the Gentiles.

They shall understand. By this word he shews that faith
consists in certainty and clear understanding. Wherever,
therefore, knowledge of this kind is wanting, faith is un-
questionably wanting. Hence it is evident how idle is the
notion of the Papists about implicit faith, which is nothing
else than gross ignorance, or rather a mere creature of ima-

__ gination.

CHAPTER LIIL.

| 1. Who hath believed our report ? 1. Quis credet auditui nostro? et
and to whom is the arm of the Lord brachium Iehove cui (ad verbum,

revealed ? super quem) revelatum est ?
2. For he shall grow up before 2. Ascendet tamen sicut virgul-

(&
7

,
:

. -&

110

him as a tender plant, and as a
root out of a dry ground: he hath
no form nor comeliness; and when
we shall see him, there is no beauty
that we should desire him.

- 8. He is despised and rejected of
men; a man of sorrows, and ac-
quainted with grief; and we hid as
it were our faces from him: he was
despised, and we esteemed him not.

4. Surely he hath borne our
griefs, and carried our sorrows: yet
we did esteem him stricken, smitten
of God, and afflicted.

5. But he was wounded for our
transgressions, he was bruised for
our iniquities: the chastisement of
our peace was upon him; and with
his stripes we are healed.

6. All we, like sheep, have gone
astray; we have turned every one
to his own way; and the Lord hath
laid on him the iniquity of us all.

7. He was oppressed, and he was
afflicted ; yet he opened not his
mouth: he is brought as a lamb to
the slaughter, and as a sheep before
her shearers is dumb, so he openeth
not his mouth.

8. He was taken from prison and
from judgment: and who shall de-
clare his generation? for he was cut
off out of the land of the living: for
the transgression of my people was
he stricken.

9, And he made his grave with
the wicked, and with the rich in his
death; because he had done no
violence, neither was any deceit in
his mouth.

10. Yet it pleased the Lord to

bruise him; he hath put him to.

grief: when thou shalt make his
soul an offering for sin, he shall see
his seed, he shall prolong Ais days,
and the pleasure of the Lord shall
prosper in his hand.

11. He shall see of the travail of
his soul, and shall be satisfied: by
his knowledge shall my righteous
servant justify many ; for he shall
bear their iniquities.

12. Therefore will I divide him a
portion with the great, and he shall

COMMENTARY ON ISAIAH.

CHAP. LIT.

tum coram eo, et sicut radix e terra
deserta. Non forma ei, neque decor.
Videbimus eum; et non aspectus, ut
desideremus eum.

8. Despectus et rejectus inter
homines, vir dolorum, peritus infir-
mitatis ; quasi abscondimus faciem
ab eo, et nihili reputavimus eum.

4. Sane languores nostros ipse
tulit, et dolores nostros ipse portavit 5
et nos existimavimus eum percussum,
vulneratum a Deo et humiliatum,

5. Atqui ipse vulneratus est prop-
ter iniquitates nostras, attritus est
propter peccata nostra. Castigatio
pacis nostree super eum, et in livore
ejus sanatio (vel, medela) nobis.

6. Omnes nos tanquam oves erra-
vimus, quisque in viam suam de-
clinavit. Et Iehova traduxit in eum
nostras omnium iniquitates.

7. Mulctatus est, et afflictus, (vel,
oppressus,) nec aperuit os suum.
Quasi pecus ad mactationem duce-
tur, et tanquam ovis coram tonsori-
bus suis obmutescet, nec aperiet os
suum.

8. E carcere et judiciosublatus est,
et generationem ejus quis enarra~-
bit? Quoniam succisus est e terra
viventium ; propter transgressionem
populi mei plaga ili,

9. Et exposuit impiis sepulehrum
ejus, et diviti mortem ejus ; quamvis
iniquitatem non fecerit, nec fuerit
dolos in ore ejus.

10. Voluit tamen Tehova con-
terere eum, infirmitati subjicere.
Cum posuerit in sacrificium animam
suam, videbit semen, prorogabit dies,
et voluntas Iehovee in manu ejus
prosperabitur.

11. E labore anime suze videbit,
et saturabitur; et doctrina sua (vel,
cognitione sutz) justificabit justus
servus meus multos ; quia iniquitates
eorum ipse portabit,

12. Propterea distribuam ili
partem cum magnis, et cum robustis

CHAP. LIII. 1. COMMENTARY ON ISAIAH. lil

divide the spoil with the strong; spolia dividet. Quoniam profudit
because he hath poured out his soul in mortem animam suam, et cum
unto death: and he was numbered iniquis reputatus est; ipse pecca-
with the transgressors; and he bare tum multorum tulit, et pro iniquis
the sin of many, and made interces- oravit.

sion for the transgressors.

1. Who will believe our report? This division, or rather
dismemberment, of the chapter, ought to be disregarded ; for
it ought to have begun with the thirteenth verse of the for-
mer chapter, and these words ought to be connected with
what goes before.’ Here the Prophet pauses, as it were, in
the middle of his discourse; for, having formerly said that
the name of Christ would be everywhere proclaimed, and
would be revealed to unknown nations, and yet would have
so mean an aspect that it might appear as if these things
were fabulous, he breaks off his discourse, and exclaims that
“ Nobody will believe those things.” At the same time, he
describes his grief, that men are so unbelieving as to reject
their salvation.

Thus, it is a holy complaint made by one who wished that
Christ should be known by all, and who, notwithstanding
of this, sees that there are few who believe the Gospel, and
therefore groans and cries out, ‘“‘ Who hath believed our re-
port?” Let us therefore groan and complain along with the
Prophet, and let us be distressed with grief when we see that
our labour is unprofitable, and let us complain before God ;
for godly ministers must be deeply affected, if they wish to
perform their work faithfully. Isaiah declares that there will

_be few that submit to the Gospel of Christ; for, when he

exclaims, “ Who will believe the preaching?’ he means that
of those who hear the Gospel scarcely a hundredth person
will be a believer. .

Nor does he merely speak of himself alone, but like one
who represents all teachers. Although therefore God gives

1 « While most modern writers detach the three preceding verses and
prefix them to this chapter, Hitzig goes to the opposite extreme of saying
that the writer here begins afresh, without any visible connection with the
previous context. Ewald more reasonably makes this a direct continua-
tion, but observes a change of tone, from that of joyous confidence to that
of penitent confession, on the part of the believing Jews, in reference to
their former incredulity.” —Alexander.

112 COMMENTARY ON ISAIAH. CHAP. LIII. |.

many ministers, few will hold by their doctrine ; and what
then will happen when there are no ministers? Do we won-
der that the greatest blindness reigns there? If cultivated
ground is unfruitful, what shall we look for from a soil that
is uncultivated and barren? And yet it does not detract
anything from the Gospel of Christ, that there are few dis-
ciples who receive it ; nor does the small number of believers
lessen its authority or obscure its infinite glory ; but, on the
contrary, the loftiness of the mystery is a reason why it
scarcely obtains credit in the world. It is reckoned to be
folly, because it exceeds all human capacities.

To whom (literally, on whom) is the arm of Jehovah revealed ?
In this second clause he points out the reason why the number
of believers will be so small. Itis, because no man can come
to God but by an extraordinary revelation of the Spirit. To
suppose that by the word “ Arm” Christ is meant, is, in my
opinion, a mistake. It assigns the cause why there are so
few that believe ; and that is, that they cannot attain it by
the sagacity of their own understanding. This is a remark-
able passage, and is quoted by John and Paul for that pur-
pose. “Though Jesus,” said John, ‘had performed many
miracles in their presence, they believed not in him, that the
saying of Isaiah the Prophet might be fulfilled, which he
spake, ‘ Lord, who hath believed our report, and to whom is
the arm of the Lord revealed ?’ (John xii. 37, 38.) And Paul
says, ‘‘ But they do not all believe the Gospel; for Isaiah
saith, Lord, who hath believed our report?’ (Rom. x. 16.)
Both of them declare that there will be no reason to wonder,
if that which was long ago foretold shall happen; and they
do so for the purpose of removing offence which might have
arisen from the revolt of that nation, which ought to have
acknowledged Christ, but obstinately resisted him.

Isaiah does not include merely the men of his own time,
but all posterity to the end of the world ; for, so long as the
reign of Christ shall endure, this must be fulfilled; and
therefore believers ought to be fortified by this passage
against such a scandal. These words refute the ignorance
of those who think that faith is in the power of every person,
because preaching is common to all. Though it is suffi-

CHAP. LIII. 2. COMMENTARY ON ISAIAH. 1138

ciently evident that all are called to salvation, yet the Pro-

~phet expressly states that the external voice is of no avail,

if it be not accompanied by a special gift of the Spirit. And
whence proceeds the difference, but from the secret election
of God, the cause of which is hidden in himself?

2. Yet he shall grow up before him as a twig. This verse
refers to what was formerly said, that Christ will at first have
no magnificence or outward display among men; but that
before God he will nevertheless be highly exalted, and will
be held in estimation. Hence we see that we must not judge
of the glory of Christ by human view, but must discern by
faith what is taught us concerning him by the Holy Scrip-
tures ; and therefore the phrase ‘before him,” is here con-
trasted with human senses, which cannot comprehend that
lofty greatness. Almost the same metaphor was used by
the Prophet, (Is. xi. 1,) when he said, “A branch shall spring
out of the stock of Jesse;’ for the house of David was like
a dry stock, in which no vigour and no comeliness was visible,
and on that account is there called not a royal house, but
“ Jesse,’ a name which bore no celebrity. Only the Prophet
adds here,—

In a desert land ; by which he means that Christ’s power
of springing up will not be derived from the sap of the earth,
as in trees, but contrary to the ordinary course of nature.
They who in this passage speculate about the virgin Mary,
and suppose that she is called a desert land, because she con-
ceived by the Holy Ghost, and not by ordinary generation,
speak beside the purpose ; for the present subject is not the
birth of Christ, but his whole reign. He says that it will
resemble a twig springing out of a dry soil, which looks as if
it could never become large. If we take into account the
whole method of establishing his kingdom, and the agency
which he employed, and how feeble were its beginnings, and
how many foes it encountered, we shall easily understand
that all these things were fulfilled as they had been foretold.
What sort of men were the Apostles that they should sub-
due so many kings and nations by the sword of the word?
Are they not justly compared to offshoots? Thus the Pro-
phet shews by what means the kingdom of Christ must be

VOL. IV. H

7

114 COMMENTARY ON ISAIAH. CHAP, LIIT, 4.

‘set up and established, that we may not judge of it by
human conceptions.

He hath no form nor comeliness. This must be understood
to relate not merely to the person of Christ, who was despised
by the world, and was at length condemned to a disgraceful
death ; but to his whole kingdom, which in the eyes of men
had no beauty, no comeliness, no splendour, which, in short,
had nothing that could direct or captivate the hearts of men
to it by its outward shew. Although Christ arose from the
dead, yet the Jews always regarded him as a person who
had been crucified and disgraced, in consequence of which
they haughtily disdained him.

3. Despised and rejected. This verse conveys the same
statement as the preceding, namely, that Christ will be
“rejected” by men, in consequence of their beholding in
him nothing but grief and infirmity. These things needed
to be often repeated to the Jews, that they might not form
a false conception of Christ and his kingdom ; for, in order
to know his glory, we must proceed from his death to his
resurrection. Many stumble at his death, as if he had been
vanquished and overwhelmed by it; but we ought to con-
template his power and majesty in the resurrection ; and if
any one choose to begin with the resurrection, he will not
follow the order laid down by the Prophet, nor comprehend
the Lord’s strength and power.

We hid the face from him. Not without reason does he
use the first person, we; for he declares that there will be a
universal judgment; and no man will ever be able to com-
prehend it by his own understanding till the Lord correct and
form him anew by his Spirit. Although he appears chiefly
to censure the Jews, who ought not to have so haughtily
rejected the Son of God promised and offered to them, and
therefore reckons himself as one of the number, because
he was an individual belonging to that nation; yet let us
learn from this passage that all men are accursed and con-
demned for ingratitude in despising Christ, because they do
not even consider him to be worthy of being looked at, but
turn away their eyes as if from something detestable.

4, Surely he carried our sicknesses. The particle {ON

. 7

PA
4
|e

CHAP.LIII. 5. COMMENTARY ON ISATAH. 115

(akén) is not only a strong affirmation, but is likewise equi-
valent to for, and assigns a reason of something which went
before, and which might have been thought new and strange ;
for it is a monstrous thing that he to whom God has given
supreme authority over all the creatures should be thus
trampled on and scorned ; and if the reason were not as-
signed, it would have been universally pronounced to be
ridiculous. The reason, therefore, of the weakness, pains,
and shame of Christ is, that “he carried our sicknesses.”

Matthew quotes this prediction, after having related that
Christ cured various diseases ; though it is certain that he
was appointed not to cure adie: but rather to cure souls ;
for it is of spiritual disease that the Prophet intends to speak,
But in the miracles which Christ performed in curing bodies,
he gave a proof of the salvation which he brings to our
souls. That healing had therefore a more extensive refer-
ence than to bodies, because he was appointed to be the ©
physician of souls; and accordingly Matthew applies to the
outward sign what belonged to the truth and reality.

We thought him to be smitten, wounded by God, and afflicted.
In this second clause he shews how great was the ingratitude
and wickedness of the people, who did not know why Christ
was so severely afflicted, but imagined that God smote him
on account of his own sins, though they knew that he was
perfectly innocent, and his innocence was attested even by
his judge. (Matt. xxvii. 24; Luke xxiii. 4, 14, 22; John
xviii. 88.) Since therefore they know that an innocent man
is punished for sins which he did not commit, why do they
not think that it indicated some extraordinary excellence to
exist in him? But because they see him wounded and de-
spised, they do not inquire about the cause, and from the
event alone, as fools are wont to do, they pronounce judg-
ment. Accordingly, Isaiah complains of the wicked judg-
ment of men, in not considering the cause of Christ’s heavy
afflictions ; and especially he deplores the dulness of his own
nation, because they thought that God was a deadly enemy
of Christ, and took no account of their own sins, which were
to be expiated in this manner.

5. And he was wounded for our iniquities. He again re-

116 COMMENTARY ON ISAIAH. CHAP. LITI. 5.

peats the cause of Christ’s great afflictions, in order to meet
the scandal which might have arisen from it. The spectacle
of the cross alienates many persons from Christ, when they
consider what is presented to their eyes, and do not observe
the object to be accomplished. But all offence is removed
when we know that by his death our sins have been expiated,
and salvation has been obtained for us.

The chastisement of our peace. Some think that this is
called “the chastisement of peace,” on account of men being
careless and stupified amidst their afflictions, and therefore
that it was necessary that Christ should suffer. Others view
“peace” as relating to the consciences, that is, that Christ
suffered, in order that we might have peaceful consciences ;
as Paul says that, “being justified by faith through Christ,
we have peace with God.” (Rom. vy. 1.) But I take it to
denote simply reconciliation. Christ was the price of “our
chastisement,” that is, of the chastisement which was due to
us. Thus the wrath of God, which had been justly kindled
against us, was appeased; and through the Mediator we
have obtained “ peace,” by which we are reconciled.

We ought to draw from this a universal doctrine, namely,
that we are reconciled to God by free grace, because Christ
hath paid the price of “our peace.” ‘This is indeed acknow-
ledged by the Papists; but then they limit this doctrine to
original sin, as if after baptism there were no longer any
room for reconciliation through free grace, but that we must
give satisfaction by our merits and works. But the Prophet
does not here treat of a single species of pardon, but extends
this blessing to the whole course of life; and therefore it
eannot be thus undervalued or limited to a particular time,
without most heinous sacrilege. Hence also the frivolous
distinction of the Papists, between the remission of punish-
ment and the pardon of sin, is easily refuted. They affirm
that punishment is not remitted to us, unless it be washed
out by satisfactions. But the Prophet openly declares that

the punishment of our sins was transferred to him. What,

then, do the Papists intend but to be Christ’s equals and
companions, and to lay claim to share with him in his
authority ?

‘
'
NM
5

CHAP. LIII. 6. COMMENTARY ON ISAIAH. 117

In his wound (or, in his medicine), we have healing. He
-again directs us to Christ, that we may betake ourselves to
his wounds, provided that we wish to regain life. Jere the
Prophet draws a contrast between us and Christ; for in us
nothing can be found but destruction and death; in Christ
alone is life and salvation. He alone brought medicine to
us, and even procures health by his weakness, and life by
his death; for he alone hath pacified the Father, he alone
hath reconciled us to him. Here we might bring forward
many things about the blessed consequences of Christ’s suf-
ferings, if we had not determined to expound rather than to
preach ; and therefore let us be satisfied with a plain expo-
sition. Let every one, therefore, draw consolation from this
passage, and let him apply the blessed result of this doctrine
to his own use; for these words are spoken to all in general,
and to individuals in particular.

6. We all, like sheep, have gone astray. In order to impress
more deeply on our hearts the benefit of the death of Christ,
he shews how necessary is that healing which he formerly
mentioned. If we do not perceive our wretchedness and
poverty, we shall never know how desirable is that remedy
which Christ has brought to us, or approach him with due
ardour of affection. As soon as we know that we are ruined,
then, aware of our wretchedness, we eagerly run to avail
ourselves of the remedy, which otherwise would be held by
us in no estimation. In order, therefore, that Christ may be
appreciated by us, let every one consider and examine him-
self, so as to acknowledge.that he is ruined till he is redeemed
by Christ.

We see that here none are excepted, for the Prophet in-
cludes “all.” The whole human race would have perished, if
Christ had not brought relief. He does not even except the
Jews, whose hearts were puffed up with a false opinion of

_ their own superiority, but condemns them indiscriminately,
along with others, to destruction. By comparing them to
sheep, he intends not to extenuate their guilt, as if little
blame attached to them, but to state plainly that it belongs
to Christ to gather from their wanderings those who re-
sembled brute beasts.

|

118 COMMENTARY ON ISAIAH. CHAP. LIIL. 6.

Every one hath turned to his own way. By adding the
term every one, he descends from a universal statement, in
which he included all, to a special statement, that every
individual may consider in his own mind if it be so; fora
general statement produces less effect upon us than to know
that it belongs to each of us in particular. Let “every one,”
therefore, arouse his conscience, and present himself before |
the judgment-seat of God, that he may confess his wretched-
ness. Moreover, what is the nature of this “going astray”
the Prophet states more plainly. It is, that every one hath
followed the way which he had chosen for himself, that is,
hath determined to live according to his own fancy; by
which he means that there is only one way of living uprightly,
and if any one “turn aside” from it, he can experience
nothing but “going astray.”

He does not speak of works only, but of nature itself,
which always leads us astray; for, if we could by natural
instinct or by our own wisdom, bring ourselves back into the
path, or guard ourselves against going astray, Christ would
not be needed by us. ‘Thus, in ourselves we all are undone
unless Christ (John viii. 36) sets us free; and the more we
rely on our wisdom or industry, the more dreadfully and the
more speedily do we draw down destruction on ourselves.
And so the Prophet shews what we are before we are regene-
rated by Christ; for all are involved in the same condem-
nation. ‘“ There is none righteous, none that understandeth,
none that seeketh God. All have turned aside, and have ©
become unprofitable. There is none that doeth good; no,
not one.” (Ps. xiv. 8.) All this is more fully explained by
Paul. (Rom. iii. 10.)

And Jehovah hath laid upon him. Here we have a beau-
tiful contrast. In ourselves we are scattered; in Christ we
are gathered together. By nature we go astray, and are
driven headlong to destruction ; in Christ we find the course
by which we are conducted to the harbour of salvation. Our
sins are a heavy load; but they are laid on Christ, by whom
we are freed from the load. Thus, when we were ruined, and,
being estranged from God, were hastening to hell, Christ
took upon him the filthiness of our iniquities, in order to

CHAP. LIII. 8. COMMENTARY ON ISAIAH. 119

rescue us from everlasting destruction. ‘This must refer ex-
clusively to guilt and punishment ; for he was free from sin.
(Heb. iv. 15; 1 Pet. ii. 22.) Let every one, therefore, dili-
gently consider his own iniquities, that he may have a true
relish of that grace, and may obtain the benefit of the death
of Christ.

7. He was punished. Were the Prophet applauds the
obedience of Christ in suffering death ; for if his death had
not been voluntary, he would not have been regarded as
having satisfied for our disobedience. ‘As by one man’s
disobedience,” says Paul, “all became sinners, so by one
man’s obedience many were made righteous. (Rom. v. 19.)
And elsewhere, ‘‘ He became obedient unto death, even the
death of the cross.” (Philip. ii. 8.) This was the reason of
his silence at the judgment-seat of Pilate, though he had a
just defence to offer; for, having become answerable for our
guilt, he wished to submit silently to the sentence, that we
might loudly glory in the righteousness of faith obtained
through free grace.

As a lamb shall he be led to the slaughter. We are here
exhorted to patience and meekness, that, following the ex-
ample of Christ, we may be ready to endure reproaches and
cruel assaults, distress and torture. In this sense Peter
quotes this passage, shewing that we ought to become like
Christ our Head, that we may imitate his patience and sub-
missiveness. (1 Pet. ii. 23.) In the word lamb there is probably
an allusion to the sacrifices under the Law ; and in this sense
he is elsewhere called “the Lamb of God.” (John i. 29, 36.)

8. From prison and judgment. There are various ways
in which this passage is expounded. Some think that the
Prophet continues the argument which he had already
begun to treat, namely, that Christ was smitten by the hand
of God, and afflicted, on account of our sins. The Greek |
translators render it, év 77 Tamrewwaer avTou 1 Kpicws avToU
mpOn. “In his humiliation his judgment was taken away.”
Others, ‘He was taken away without delay.” Others ex-
plain it, “He was taken away to the cross ;’ that is, as soon
as Christ was seized, he was dragged to “judgment.” I
rather agree with those who think that the Prophet, after

120 COMMENTARY ON ISAIAH. CHAP, LIII, 8.

having spoken of death, passes to the glory of the resurrec-
tion. He intended to meet the thoughts by which the minds
of many persons might have been troubled and distressed ;
for when we see nothing but wounds and shame, we are
struck with amazement, because human nature shrinks from
such a spectacle.

The Prophet therefore declares that he was taken away ;
that is, that he was rescued “from prison and judgment” or
condemnation, and afterwards was exalted to the highest
rank of honour; that no one might think that he was over-
whelmed or swallowed up by that terrible and shameful
kind of death. For, undoubtedly, he was victorious even in
the midst of death, and triumphed over his enemies ; and he
was so judged that now he has been appointed to be judge
of all, as was publicly manifested by his resurrection. (Acts
x. 42.) The same order is followed by the Prophet as by
Paul, who, after having declared that Christ was abased even
to the cross, adds that, on this account, he was exalted to
the very highest honour, and that there was given him a
name to which all things both in heaven and in earth must
render obedience and bend the knee. (Philip. i. 9.)

Who shall relate his generation? This exclamation has
been stretched and (I may say) tortured into various mean-
ings. ‘The ancients abused this passage in reasoning against
the Arians, when they wished to prove by it Christ’s eternal
generation. But they ought to have been satisfied with
clearer testimonies of Scripture, that they might not expose
themselves to the mockery of heretics, who sometimes take
occasion from this to become more obstinate; for it might
easily have been objected that the Prophet was not thinking
about that subject. Chrysostom views it as relating to the
human nature of Christ, that he was miraculously, and not
by ordinary generation, conceived in the womb of the virgin ;
but that is a wide departure from the Prophet’s meaning.
Others think that Isaiah kindles into rage against the men
of that age who crucified Christ. Others refer it to the pos-
terity which should be born; namely, that Christ’s posterity
will be numerous though he die.

But, as “NN (ddr) signifies “age” or “duration,” I have

CHAP. LIII. 9. COMMENTARY ON ISAIAH. 123

no doubt that he speaks of the “age” of Christ, and that his
meaning is, that Christ, though almost overwhelmed by
sicknesses, shall not only be taken from them, but that even
his age shall be permanent and eternal; or, in other words,
that he shall be unlike those who are indeed rescued from
death, but shall afterwards die; for Christ rose from the
dead, to live for ever, and, as Paul says, “cannot now die;
death shall no longer have dominion over him.” (Rom. vi. 9.)
Yet let us remember that the Prophet does not speak of
Christ’s person alone, but includes the whole body of the
Church, which ought never to be separated from him. We
have therefore a striking proof of the perpetuity of the
Church. As Christ liveth for ever, so he will not permit his
kingdom to perish. The same immortality shall at length
be bestowed on each of the members.

For he was cut of: This might indeed, at first sight,
appear to be absurd, that the death of Christ is the cause
and source of our life; but, because he bore the punishment
of our sins, we ought therefore to apply to ourselves all the
shame that appears in the cross. Yet in Christ the wonder-
ful love of God shines forth, which renders his glory visible
to us; so that we ought to be excited to rapturous admi-
ration.

For the transgression of my people. He again repeats
that the wound was inflicted on him “for the sins of the
people ;’ and the object is, that we may diligently consider
that it was for our sake, and not for his own, that he suf-
fered; for he bore the punishment which we must have
endured, if he had not offered this atonement. We ought to
perceive in ourselves that guilt of which he bore the accusa-
tion and punishment, having offered himself in our name to
the Father,’ that by his condemnation we may be set free.

9. And he laid open to wicked men his grave. Jerome
renders it, “ And he gave wicked men for burial ;” as if the
Prophet spake of the punishment by which the Lord took
vengeance for the sin of wicked men, who crucified Christ.
But he rather speaks of the death of Christ, and of the fruit
of it, and says nothing about that revenge. Others think

* « Au pere celeste.” “'To the heavenly Father.”

122 COMMENTARY ON ISAIAH. CHAP. LIIL 9.

that the particle MN (eth) denotes comparison, in the same
manner as the particle 3 (caph). ‘‘ He gave his grave as of
wicked men.” Others interpret MN (th) to mean with, and
explain “the rich man” to be Joseph of Arimathea, in whose
sepulchre Christ was buried. (Matt. xxvii. 60; John xix. 38.)
But such an interpretation is too unnatural. I rather think
that the real meaning is, that God the Father delivered
Christ into the hands of wicked men.

And to the rich man his death. I consider the siniguhes
VYWY, (gnashir,) “the rich man,” to be put for the plural
EIwy (gndshirim), as is frequently done by Hebrew
writers. Isee no reason why C&colampadius rendered it
“high places.”* By “rich men” he means “ violent men ;”
for men grow haughty and disdainful on account of their
riches, and abuse their wealth to savage cruelty. And thus
by the terms “ wicked men” and ‘rich men” the same thing,
in my opinion, is denoted. He means, therefore, that Christ
was exposed to the reproaches, and insolence, and lawless
passions of wicked men. For, on the one hand, the Phari-
sees and priests (Matt. xxvi. 66) rush upon him with un-
bridled rage and foul slander; on the other hand, Pilate,
though well aware of his innocence, (Mark xv. 14,) condemns
him in opposition to law and justice ; and again, on another
hand, the Roman soldiers, ready for every kind of barbarity,
cruelly and wickedly execute the cruel and wicked sentence.
(John xix. 16.) Who would not conclude that Christ was
crushed and “buried” amidst those impious and bloody
hands ?

I consider the word grave to be here used metaphorically:
because wicked and violent men might be said to have over-
whelmed him. If it be objected that Christ had an honour-
able burial, I reply, that burial was the commencement of a
glorious resurrection ; but at present the Prophet speaks of
death, which is often denoted by “the grave.” I consider
this, therefore, to be the real meaning, though I wish to leave
every person free to form his own opinion.

1“ Je ne voy point de raison pourquoy Cicolampade a traduit, Il a ex-
posé ses hauts lieux auriche.” I see noreason why GEcolampadius trans-
lated it, ‘ He laid open his high places to the rich man,’ ”

(

CHAP. LIIL. 10. COMMENTARY ON ISAIAH. 123

Though he did no iniquaty. by (gndal) signifies “ because ;”
but sometimes it is used in the sense of “though,” as in
this passage." Here the Prophet applauds the innocence of
Christ, not only in order to defend him from slander, but to
speak highly of the benefit of his death, that we may not
think that he suffered by chance. Though innocent, he
suffered by the decree of God; and therefore it was for our
sake, and not for his own, that he suffered. He bore the
punishment which was due to us.

Neither was there deceit in his mouth. In two words he
describes the perfect innocence of Christ ; namely, that he
never offended either in deed or in word. That this cannot
be said of any mortal man is universally acknowledged, and
hence it follows that it applies to Christ alone.

10. Yet Jehovah was pleased to bruise him. This illus-
trates more fully what I formerly stated in few words, that
the Prophet, in asserting Christ’s innocence, aims at some-
thing more than to defend him from all reproach. The
object therefore is, that we should consider the cause, in
order to have experience of the effect; for God appoints
nothing at random, and hence it follows that the cause of
his death is lawful. We must also keep in view the con-
trast. In Christ there was no fault; why, then, was the
Lord pleased that he should suffer? Because he stood in
our room, and in no other way than by his death could the
justice of God be satisfied.

When he shall have offered his soul as a sacrifice. TUS
(asham)” denotes both sin and the sacrifice which is offered

1 by (gndal), for WS by (gnal dshér), is properly a causative particle,
equivalent to ‘for that’ or ‘because; but most interpreters regard it
as equivalent to ‘although,’ which is more agreeable to our idiom in
this connection. Knobel observes, with great naiveté, that the reference
of this verse to the burial of Christ has found its way into the exposition
of the passage in connection with its general application to that subject;
to which we may add, that it can only find its way out in connection with
a wish to get rid of that unwelcome application, At the same time it
must be observed, that even if WY (gndshir) be taken in the sense of
‘wicked, although we lose the striking allusion to the burial of Christ in
the sepulchre of Joseph, the verse is still applicable to his burial, as the
last clause then means, like the first, that they appointed him his grave
with malefactors.” Alexander.

2“ EWN (Gsham) primarily signifies a trespass or offence, and secondarily

,
ae
a
— +

124 COMMENTARY ON ISAIAH. CHAP. LLL. 10.

for sin, and is often used in the latter sense in the Serip-
tures. (Exod. xxix. 14; Ezek. xlv. 22.)' The sacrifice was
offered in such a manner as to expiate sin by enduring its
punishment and curse. This was expressed by the priests
by means of the laying on of hands, as if they threw on the
sacrifice the sins. of the whole nation. (Exod. xxix. 15.)
And if a private individual offered a sacrifice, he also laid
his hand upon it, as if he threw upon it his own sin. Our
sins were thrown upon Christ in such a manner that he
alone bore the curse. ;

On this account Paul also calls.him a “ curse” or “ execra-
tion :” “ Christ hath redeemed us from the execration of the
law, having been made an execration for us.” (Gal. ili. 13.)
He likewise calls him “Sin ;” “ For him who knew no sin
hath he made to be sin for us, that we might be made the
righteousness of God in him.” (2 Cor. v. 21.) And in
another passage, “ For what was impossible for the law, in-
asmuch as it was weak on account of the flesh, God did, by
sending his own Son in the likeness of flesh liable to sin, and
for sin condemned sin in the flesh, that the righteousness of
the law might be fulfilled in us.” (Rom. viii. 3, 4.) What
Paul meant by the words “curse” and “sin” in these pas-
sages is the same as what the Prophet meant by the word
EIYN, (asham.) In short, SYN (asham) is equivalent to
the Latin word piaculum,? an expiatory sacrifice.

a trespass-offering. In the law of Moses it is technically used to designate
a certain kind of sacrifice, nearly allied to the NNON (hdttath) or sin-offer-
ing, and yet very carefully distinguished from it, although archaeologists
have never yet been able to determine the precise distinction, and a learned
modern Rabbi, Samuel Luzzatto, expresses his conviction that they dif-
fered only in the mode of offering the blood. The word is here used not
with specific reference to this kind of oblation, but as a generic term for
expiatory sacrifice. The use of analogous expressions in the New Testa-
ment will be clear, from a comparison of Rom. iii. 25; viii. 3; 2 Cor. v.
21; 1 John ii.2; iv. 10; Heb. ix.14. In the case last quoted, as in that
before us, Christ is represented as offering himself to God.” —Alexander.

1JIn both of the passages quoted by our author, the word is not DUS
(asham) but NXON (hdttath), which, as appears from the preceding note,
is closely analogous.—Ed.

* This Latin word, which bore the primary meaning of “an atonement
for a transgression,” and the secondary meaning of “ any wickedness that
requires expiation,” is strikingly analogous to the Hebrew word in question,

though the transference of the senses is exactly opposite. Distulit in
seram commissa piacula mortem, Virg. id est, Piacula commissa propter

CHAP. L111, 10. COMMENTARY ON ISAIAH. 125

Here we have a description of the benefit of Christ’s
death, that by his sacrifice sins were expiated, and God was
reconciled towards men; for such is the import of this
word DIYS, (asham.) Wence it follows that nowhere but in
Christ is found expiation and satisfaction for sin. In order
to understand this better, we must first know that we are
guilty before God, so that we may be accursed and detestable
in his presence. Now, if we wish to return to a state of
favour with him, sin must be taken away. This cannot be
accomplished by sacrifices contrived according to the fancy
of men. Consequently, we must come to the death of
Christ; for in no other way can satisfaction be given to
God. In short, Isaiah teaches that sins cannot be pardoned
in any other way than by betaking ourselves to the death
of Christ. If any person think that this language is harsh
and disrespectful to Christ, let him descend into himself,
and, after a close examination, let him ponder how dreadful
is the judgment of God, which could not be pacified but by
this price; and thus the inestimable grace which shines
forth in making Christ accursed will easily remove every
ground of offence.

He shall see his seed. Isaiah means that the death of
Christ not only can be no hinderance to his having a seed,
but will be the cause of his having offspring ; that is, be-
cause, by quickening the dead, he will procure a people for
himself, whom he will afterwards multiply more and more;
and there is no absurdity in giving the appellation of Christ’s
seed to all believers, who are also brethren, because they are
descended from Christ.

He shall prolong his days. To this clause some supply
the relative "WS, (ashér,) “ which :” “‘ A seed which shall be
longlived.” But I expound it in a more simple manner,
“ Christ shall not be hindered by his death from prolonging
his days, that is, from living eternally.” Some persons,
when departing from life, leave children, but children who
shall survive them, and who shall live so as to obtain a name

que expiatio debetur.”—Serv. ‘ Piaculum committere” means literally
to “ commit a sacrifice,” that is, “ to commit a crime for which a sacrifice
is required.” —Ed.

126 COMMENTARY ON ISAIAH, CHAP. LIIT. 1].

only when their fathers are dead. But Christ shall enjoy
the society of his children ; for he shall not die like other
men, but shall obtain eternal life in himself and his children.
Thus Isaiah declares that in the head and the members there
shall be immortal life.

And the will of Jehovah shall prosper in his hand. The
word “hand” often denotes “ministry,” as the Lord pro-
claimed the law “by the hand of Moses.” (Num. xxxyi.
13.) Again, the Lord did this “by the hands of David ;”
that is, he made use of David as his minister in that mat-
ter. (Ezra iii. 10.) So also “in the hand of Christ shall
prosper the will of God;” that is, the Lord will cause the
ministry of Christ to yield its fruit, that it may not be
thought that he exposed himself fruitlessly to such terrible
sufferings. |

These few words contain a very rich doctrine, which every
reader may draw from them; but we are satisfied with
giving a simple exposition of the text. “ Will” is taken in
the same acceptation as before ; for he makes use of the word
]5M, (chaphétz,) by which he means a kind and generous
disposition. Two views of God’s kindness are held up for
our admiration in this passage; first, that he spared not his
only-begotten Son, but delivered him for us, that he might
deliver us from death ; and secondly, that he does not suffer
his death to be useless and unprofitable, but causes it to
yield very abundant fruit ; for the death of Christ would be ~
of no avail to us, if we did not experience its fruit and
efficacy.

11. From the labour of his soul he shall see. Isaiah con-
tinues the same subject. He declares that Christ, after
having suffered, shall obtain the fruit of his death in the
salvation of men. When he says, “He shall see,” we must
supply the words, ‘“ Fruit and Efficacy.” This is full of the
sweetest consolation ; for Isaiah could not have better ex«
pressed the infinite love of Christ toward us than by
declaring that*he takes the highest delight in our salvation,
and that he rests in it as the fruit of his labours, as he who
has obtained his wish rests in that which he most ardently
desired ; for no person can be said to be satisfied but he who

CHAP. LIiII. 11. COMMENTARY ON ISAIAH. 127

has obtained what he wished so earnestly as to disregard
everything else and be satisfied with this alone.

By his doctrine, or by the knowledge of him. He now
points out the way and method by which we experience the
power and efficacy of the death of Christ, and obtain the
benefit of it. That method is “the knowledge of him.” I
acknowledge that the word NY (ddgndth) may be taken
either in an active or a passive sense, as denoting either
“the knowledge of him” or “his knowledge.” In whichso-
ever of these senses it is taken, we shall easily understand
the Prophet’s meaning ; and the Jews will not be able to
practise such impudent sophistry as to prevent us from
extorting from them a reluctant acknowledgment of what is
here asserted, that Christ is the only teacher and author of
righteousness.

Shall justify many. By the word “justify” he points out
the effect of this teaching. Thus, men are not only taught
righteousness in the school of Christ, but are actually justi-
fied. And this is the difference between the righteousness
of faith and the righteousness of the Law; for, although the
Law shews what it is to be righteous, yet Paul affirms that
it is impossible that righteousness should be obtained by it,
and experience proves the same thing; for the Law is a
mirror in which we behold our own unrighteousness. (Rom.
ili. 20; Gal. ii. 16, 21, and iii. 10, 11.) Now, the doctrine
which Christ teaches, as to obtaining righteousness, is
nothing else than “the knowledge of him;” and this is
faith, when we embrace the benefit of his death and fully
rely on him.

Philosophers have laid down many excellent precepts,
which, as they imagine, contain righteousness; but they
never could bestow it on any man ;' for who ever obtained
by their rules the power of living uprightly? And it is of
no advantage to know what is true righteousness, if we are
destitute of it. To say nothing about philosophers, the Law
itself, which contains the most perfect rule of life, could not
(as we have said) bestow this; not that there was any defect

1 & Mais ils n’ont jamais peu faire un seul homme juste.” “ But they
never could make one man righteous.”’

128 COMMENTARY ON ISAIAH. CHAP, LIII. 11.

in it, for Moses testified (Deut. xxx. 19) that “he had set
before them good and evil, life and death ;’ but that the
corruption of our nature is such that the Law could not
suffice for procuring righteousness. In like manner Paul
teaches (Rom. viii. 8) that this weakness proceeds “from
our flesh,” and not from the Law ; for nature’ prompts us in
another direction, and our lusts burst forth with greater
violence, like wild and furious beasts, against the command
of God. The consequence is, that “the law worketh wrath,”
instead of righteousness. (Rom. iv. 15.) The law therefore
holds all men as convicted, and, after having made known
their sin, renders men utterly inexcusable.

We must therefore seek another way of righteousness,
namely, in Christ, whom the law also pointed out as its end.
(Rom. x. 3.) “The righteousness of the law was of this
nature: He who doeth these things shall live by them.”
(Lev. xviii. 5; Gal. iii. 12.) But nobody has done them,
and therefore another righteousness is necessary, whiclr Paul
also proves (Rom. x. 8) by a quotation from Moses himself,
“The word is nigh, in thy mouth and in thy heart; that is, the
word of faith which we preach.” (Deut. xxx. 14.) By this
doctrine, therefore, we are justified; not by the bare and
simple doctrine, but inasmuch as it exhibits the benefit of
the death of Christ, by which atonement is made for our
sins, and we are reconciled to God. (Rom. v.10.) For, if
we embrace this benefit by faith, we are reckoned righteous
before God.

For he shall bear their iniquities. The Prophet explains
his meaning by pointing out what this doctrine contains ;
for these two clauses agree well: “he shall justify by his
doctrine,” or “by the knowledge of him,” inasmuch as “he
shall bear their iniquities.” Having been once made a
sacrifice for us, he now invites us by the doctrine of the
Gospel, to receive the fruit of his death ; and thus the death
of Christ is the substance of the doctrine, in order that he
may justify us. To this saying of the Prophet Paul fully
subscribes ; for, after having taught that “Christ was an
expiatory sacrifice for us, that we might be made the right-
eousness of God in him,” he at the same time adds, “ We are

CHAP. Lil. 12. COMMENTARY ON ISAIAH. 129

ambassadors for Christ, and beseech you, be ye reconciled to
God.” (2 Cor. v. 20, 21.)

My righteous servant. He shews that Christ justifies us,
not only as he is God, but also as he is man; for in our
flesh he procured righteousness for us. He does not say,
“The Son,” but “ My servant,” that we may not only view
him as God, but may contemplate his human nature, in
which he performed that obedience by which we are acquitted
before God. The foundation of our salvation is this, that he
offered himself as a sacrifice ; and, in like manner, he himself
declares, “ For their sakes I sanctify myself, that they also
may be holy.” (John xvii. 19.)

12. Therefore will I divide to him a portion. Isaiah
again declares what will be the result of the death of Christ.
It was necessary that he should add this doctrine as to the
victory which Christ obtained by his death; for what was
formerly stated, that by his death we are reconciled to the
Father, would not have sufficiently confirmed our hearts.
Here he borrows a comparison from the ordinary form of
a triumphal procession held by those who, after having
obtained a signal victory, are commonly received and
adorned with great pomp and splendour. Thus also Christ,
as a valiant and illustrious general, triumphed over the
enemies whom he had vanquished.

And he shall divide the spoil with the strong. This state-
ment is the same as the preceding, and it is a customary
repetition among Hebrew writers. Those whom he formerly
called “great” he now calls mighty or “ strong.’ Those
who translate [23 (rabbim) by the word “many,” torture,
in my opinion, the Prophet’s meaning. In these two clauses
there is only this difference, that in the former God testifies
what he gave to Christ, and in the latter he adds that
Christ enjoys that benefit. He enjoys it not on his own
account, but on ours ;? for the fruit of this victory comes to
us. For us Christ subdued death, the world, and the devil.
In a word, the Prophet here applauds the victory which

1 “Ceux qui traduisent, Je luy distribueray portion avec plusieurs.”
“ Those who translate, I will divide to him a portion with many.”
* «Non point pour soy, mais pour nous.” “Not for himself, but for
us.”

VOL, IV. I

130 COMMENTARY ON ISAIAH. CHAP, L1.12. —

followed the death of Christ ; for “although he was crucified
through the weakness of the flesh, yet by the power of the
Spirit” he rose from the dead, and triumphed over his
enemies. (2 Cor. xiii. 4.) . Such is the import of the meta-
phor of “Spoil,” which the Prophet used ; for “be ascended
on high, that he might lead captivity captive and give gifts
to men.” (Psalm Ixviii. 18; Eph. iv. 8.)

For he poured out his soul to death. Ue now adds that
Christ’s humiliation was the beginning of this supreme
dominion ; as Paul also declares that Christ, “after having
blotted out the handwriting which was opposed to us, tri-
umphed on the cross.” (Col. ii. 14.) So far, then, is the
shame of. the death which Christ died from making any
diminution of his glory, that it is the reason why God the
Father exalted him to the highest honour.

And was ranked urth transgressors. He describes also the
kind of death; as Paul, when he magnifies ‘“ the obedience”
of Christ, and says that “he abased himself even to death,”
likewise adds, that it was no ordinary death, but the death
“of the cross,” that is, accursed and shameful. (Philip. ii. 8.)
So in this passage Isaiah, in order to express deeper shame,
says that he was ranked among malefactors. But the deeper
the shame before men, the greater was the glory of his re-
surrection by which it was followed.

Mark quotes this passage, when he relates that Christ was
crucified between two robbers ; for at that time the predic-
tion was most fully accomplished. (Mark xv. 28.) But the
Prophet spoke in general terms, in order to shew that Christ
did not die an ordinary death. For the purpose of disgracing
him the more, those two robbers were added ; that Christ,
as the most wicked of all, might be placed in the midst of
them. This passage is, therefore, most appropriately quoted
by Mark as relating to that circumstance.

He bore the sin of many. This is added by way of corree-
tion, that, when we hear of the shame of Christ’s death, we
may not think that it was a blot on the character of Christ,
and that our minds may not, by being prejudiced in that
manner, be prevented from receiving the victory which he
obtained for us, that is, the fruit of his death. He shews,

a sient

OHAP. LIL. 12. COMMENTARY ON ISAIAH. 131

therefore, that this was done in order that he might take our
sins upon him ; and his object is, that, whenever the death of
Christ shall be mentioned, we may at the same time remember
the atonement made forus. And this fruit swallows up all the
shame of the death of Christ, that his majesty and glory may
be more clearly seen than if we only beheld him sitting in
heaven ; for we have in him a striking and memorable proof
of the love of God, when he is so insulted, degraded, and
loaded with the utmost disgrace, in order that we, on whom
had been pronounced a sentence of everlasting destruction,
may enjoy along with him immortal glory.

I have followed the ordinary interpretation, that “he bore
the sin of many,” though we might without impropriety con-
sider the Hebrew word E23" (raébbim) to denote “ Great and
Noble.” And thus the contrast would be more complete,
that Christ, while “he was ranked among transgressors,”
became surety for every one of the most excellent of the
earth, and suffered in the room of those who hold the highest
rank in the world. I leave this to the judgment of my
readers. Yet I approve of the ordinary reading, that he
alone bore the punishment of many, because on him was laid
the guilt of the whole world. It is evident from other pas-
sages, and especially from the fifth chapter of the Epistle to
the Romans, that “many” sometimes denotes “all.”

And prayed for the transgressors. Because the ratifica-
tion of the atonement, with which Christ has washed us by
his death, implies that he pleaded with the Father on our
behalf, it was proper that this should be added. For, as in
the ancient Law the priest, who “never entered without
blood,” at the same time interceded for the people ; so what
was there shadowed out is fulfilled in Christ. (Ex. xxx. 10;
Heb. ix. 7.) First, he offered the sacrifice of his body, and
shed his blood, that he might endure the punishment which
was due to us; and secondly, in order that the atonement
might take effect, he performed the office of an advocate,
and interceded for all who embraced this sacrifice by faith ;
as is evident from that prayer which he left to us, written
by the hand of John, “I pray not for these only, but for all .
who shall believe on me through their word.” (John xvii.

132 COMMENTARY ON ISAIAH. CHAP. LIV .
20.) If we then belong to their number, let us be fully per-
suaded that Christ hath suffered for us, that we may now
enjoy the benefit of his death.

He expressly mentions “ transgressors,” that we may know
that we ought to betake ourselves with assured confidence to
the cross of Christ, when we are horror-struck by the dread
of sin. Yea, for this reason he is held out as our intercessor
and advocate; for without his intercession our sins would

deter us from approaching to God.

CHAPTER LIV.

1. Sing, O barren, thou that didst
not bear; break forth into singing,
and cry aloud, thou that didst not
travail with child: for more are the
children of the desolate than the chil-
dren of the married wife, saith the
Lord.

2. Enlarge the place of thy tent,
and let them stretch forth the cur-
tains of thine habitations: spare
not, lengthen thy cords, and
strengthen thy stakes :

3. For thou shalt break forth on
the right hand and on the left; and
thy seed shall inherit the Gentiles,
and make the desolate cities to be
inhabited.

4. Fear not; for thou shalt not
be ashamed: neither be thou con-
founded ; for thou shalt not be put
to shame: for thou shalt forget the
shame of thy youth, and shalt not
remember the reproach of thy
widowhood any more.

5. For thy Maker is thine hus-
band; The Lord of hosts is his
name; and thy Redeemer the Holy
One of Israel; The God of the whole
earth shall he be called.

6. For the Lord hath called thee
as a woman forsaken, and grieved in
spirit, and a wife of youth, when
thou wast refused, saith thy God.

7. For a small moment have I for-
saken thee; but with great mercies
will I gather thee.

8. Ina little wrath I hid my face
from thee for a moment; but with

>

1. Exulta, sterilis, quee non pa-
riebas; exulta et jubila, que non
parturiebas; quoniam plures filii
oe quam filil conjugate, dicit Ie-

ova.

2. Dilata locum tabernaculorum
tuorum, et cortinas tentoriorum tuo-
rum extendant: ne pareas. Produc
funes tuos, et clavos tuos consolida.

3, Quia ad dextram et sinistram
multiplicaberis: et semen tuum Gen-
tes possidebit; et urbes desolatas
inhabitabunt.

4. Ne timeas, quia non pudifies;
et ne erubescas, quia non afficieris
ignominia; imo pudoris adolescen- —
tie tuze oblivisceris; et opprobrii
viduitatis tuee non recordaberis am-
plius.

5. Quia maritus tuus, fictor tuus,
cul nomen Iehova exercituum ; et re-
demptor tuus Sanctus Israel, Deus
universe terre vocabitur.

6. Quoniam sicut mulierem relic-
tam et destitutam spiritu vocavit te
Iehova; et uxorem adolescentiz,
que repudiata fueras, dicit Deus tuus,

7. Ad exiguum momentum reli-
qui te, et in misericordiis magnis
colligam te.

8. In momento ire abscondi fa-
ciem meam paulisper a te; at cle-

OHAP. LIV. 1.

everlasting kindness will 1 have
mercy on thee, saith the Lord thy
Redeemer.

9. For this is as the waters of
Noah unto me: for as I have sworn
that the waters of Noah should no
more go over the earth; so have I
sworn that I would not be wroth
with thee, nor rebuke thee.

10. For the mountains shall de-
part, and the hills be removed ; but
my kindness shall not depart from
thee, neither shall the covenant of
my peace be removed, saith the Lord
that hath mercy on thee.

11. O thou afflicted, tossed with
tempest, and not comforted! behold,
I will lay thy stones with fair colours,
and lay thy foundations with sap-
phires.

12. And I will make thy windows
of agates, and thy gates of carbun-
cles, and all thy borders of pleasant
stones.

13. And all thy children shall be
taught of the Lord; and great shall
be the peace of thy children.

14. In righteousness shalt thou be
established: thou shalt be far from
oppression ; for thou shalt not fear:
and from terror; for it shall not
come near thee.

15. Behold, they#shall surely ga-
ther together, but not by me: whoso-
ever shall gather together against
thee shall fall for thy sake.

16. Behold, I have created the
smith that bloweth the coals in the
fire, and that bringeth forth an in-
strument for his work; and I have
created the waster to destroy.

17. No weapon that is formed
against thee shall prosper; and
every tongue that shall rise against
thee in judgment thou shalt con-
demn. ‘This is the heritage of the
servants of the Lord; and their
righteousness is of me, saith the
Lord.

1. Shout.

COMMENTARY ON ISAIAH.

133

mentia sempiterna misertus sum tui,
dicit redemptor tuus Iehoya.

9. Quoniam aque (vel, sicut dies)
Noe, hoe mihi; quandoquidem ju-
ravi non fore ut amplius transirent
aquee Noe super terram; ita juravi
non fore ut tibi irascar vel increpem
+e,

10. Nam montes quidem move-
buntur, et colles nutabunt; miseri-
cordia autem mea non recedet a te,
nec foedus pacis mee vacillabit, dicit
miserator tuus Iehova.

11. Paupercula tempestate jac-
tata, consolatione destituta ; ecce
ego struam super carbunculum la-
pides tuos, et fundabo te in sap-
phiris.
~ 12. Et ponam e margaritis fenes-
tras tuas, et portas tuas ex lapide
rutilante, et omnes fines tuos ex la-
pide pretioso.

13. Nam omnes filii tui docti ab
Iehova, et multa pax filiis tuis.

14. In justitia preeparaberis,
longe aberis ab oppressione, quia
non timebis eam; et a pavore, quia
non appropinquabit tibi.

15. Et conveniens conveniet con-
tra te absque me; qui convenerit in
te, contra te cadet.

16. Ecce ego creavi fabrum, suf-
flantem in igne prunas, et proferen-
tem instrumentum ad opus suum.
Ego, inquam, creavi vastatorem ad
perdendum.

17. Omne instrumentum quod
formatum est contra te non habebit
successum ; et omnem linguam que
in te surrexerit in judicium tu dam-
nabis. Heec hereditas servorum
Iehovee, et justitia eorum a me, dicit
Tehova.

After having spoken of the death of Christ, he

passes on with good reason to the Church ; that we may feel
more deeply in ourselves what is the value and efficacy of

his death.

We cannot behold it in Christ, if he be viewed

134 COMMENTARY ON ISAIAH. CHAP. LIV. |.

by himself; and therefore we must come to his body, which
is the Church ; because Christ suffered for the Church, and
not for himself. And this is the order in our Confession of
Faith ;' for, after having professed that we believe in Christ,
who suffered and was crucified for us, we add that we believe
in the Church,” which flowed, as it were, from his side. Ac-
cordingly, after having discoursed concerning the death and
resurrection and triumph of Christ, he properly comes down
to the Church, which ought never to be separated from her
Head, that each individual believer may learn by his own
experience that Christ has not suffered in vain. And if he
had not mentioned this doctrine, believers could not have so
well strengthened their hearts by the hope of restoring the
Church. This congratulation plainly shews that, when Christ
shall come forth as a conqueror over death, he will not merely
conquer for himself as an individual, but will, at the same
time, breathe life into his body.

Thou barren, that didst not bear. He calls the Church
“barren,” because no offspring could be expected from her,
so long as she groaned under wretched bondage ; for if any
one had judged of her from her outward condition, he would
have concluded that she was very near destruction. And —
even apart from her external wretchedness, there was no-
thing pure within ; everything was corruptéd and defiled by
superstitions ; for they had degenerated into the idolatrous
rites of the Gentiles, |

The children of the widow. Ue calls the Church not
merely “ Barren,” but a “ Widow,” though either of them
might have taken away the hope of having offspring ; but
when these two are combined, what else can be looked for
than wretched destruction? But against such accumulated
distress he bids her be of good courage, because she shall
have more children than the married woman.

This passage may be explained in two ways; either as a
comparison of the Church with the Gentiles, who flourished
like “a married woman,” or as a comparison with that con-

' «En nos articles de foy.” “In our articles of faith.”
_ 2 tos author evidently speaks of what is usually called “ The Apostle’s
reed.” — Ed.

OHAP. LIV. 2. COMMENTARY ON ISAIAH. 135

dition in which the Church was before the captivity. Both
senses will be perfectly admissible, but I prefer to adopt the
more simple view ; for I do not think that it isa comparison
between two conditions of the Church, but that it is an ordi-
nary form of expression which the Prophet employs in order
to denote that this extraordinary fertility of the Church will
be at variance with what usually takes place, so that men
may not judge of her condition by the ordinary course of
nature; because the work of God will be extraordinary and
wonderful. And yet I acknowledge that she was at that
time in widowhood ; for God had long before sent to her by
his servants a bill of divoreement, and had actually divorced
that nation, by driving it into banishment. But the Pro-
phet declares that this punishment will be temporary, as we
shall immediately see more clearly.

2. Widen the place of thy tabernacles. He continues his
argument under other metaphors, and promises that the
Lord will not only restore his Church, but will bestow upon
her a condition far more excellent. They who think that
the Church is compared in this passage to a synagogue are,
in my opinion, mistaken, and only succeed in increasing the
obstinacy of the Jews, who perceive that the Prophet’s mean-
ing is tortured. I do indeed acknowledge that these things
relate to the kingdom of Christ, and that they were at length
fulfilled as soon as the Gospel began to be preached ; but it
does not therefore follow that the Prophet did not, at the
same time, keep his eye upon that period which preceded
the coming of Christ.

This prophecy began to be fulfilled under Cyrus, who gave
the people liberty to return, and afterwards extended to
Christ, in whom it has its full accomplishment. The Church
therefore conceived, when the people returned to their native
country ; for the body of the people was gathered together
from which Christ should proceed, in order that the pure
worship of God and true religion might again be revived.
Hitherto, indeed, this fertility was not visible ; for the con-
ception was concealed, as it were, in the mother’s womb, and
no outward appearance of it could be seen; but afterwards
the people were increased, and after the birth the Church

136 COMMENTARY ON ISAIAH. CHAP. LIV. 2,

grew from infancy to manhood, till the Gospel was preached.
This was the actual youth of the Church ; and next follows
the age of manhood, down to Christ’s last coming, when all
things shall be fully accomplished.

All these things must be taken together, if we wish to
learn the Prophet’s real meaning. In this way Zechariah,
(ii. 5,) Malachi, (iv. 2,) and Haggai encouraged the people by
the hope of their future condition, when they saw that little
progress was made in building the temple ; for they promised
that “the glory of the latter temple should be greater than
the glory of the former.” (Hag. ii. 9.) This was not at all
visible, and therefore they extended those promises till
Christ ; and by hope and confidence in him the people must
have been encouraged to build the temple. Consequently,
this consolation was common to the Jews who lived under
the Law, and to us who see more clearly in Christ this re-
storation of the Church.

The curtains of thy tents. The metaphor is borrowed from
tabernacles, which were extensively used in that country.
The Church is compared to them, because it has no solid
building in the world ; for it appears to be wandering and
unsettled, in consequence of being necessarily moved from
one place to another on account of various changes. But
still I am fully persuaded that the Prophet had in his eye
that former deliverance (as we have stated to have been cus-
tomary with the prophets) when, being led through the wil-
derness, they dwelt in tents for forty years ; for which reason
they kept a public festival every year by the command of
God. (Ley. xxiii. 39-43.)

It will be objected that the building which is erected by
the ministers of the Word is so solid that it ought not to be
compared to “tabernacles.” But I reply, this metaphor of
“tabernacles” relates rather to the outward aspect of the
Church than to its spiritual and (what may be called) its
internal condition ; for the actual building of the Church is
nothing else than the kingdom of God, which is not fading
or similar to tents. Yet the Church does not cease to be
conveyed from one place to another; for it has no stable or
permanent habitation. In short, its solid firmness is such

4
4
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CHAP. LIV. +. COMMENTARY ON ISAIAH. 137

that it surpasses the best fortified citadels ; for, relying on
the invincible power of God, it scorns all danger. On the
other hand, it resembles “ tents,” because earthly wealth,
forces, and strength are not its support.

8. Because thow shalt be multiplied. Now follows the
reason why he commanded the cords to be lengthened for
enlarging the tents. It is, that a moderate space would not
contain a numerous people, whom the Lord will gather into
one from every quarter. Now, because Judea was hideous
on account of its ruins and desolation, he says that the for-
saken cities shall be inhabited.

4, Fear not, for thou shalt not be ashamed. Here, as for-
merly, he strengthens the hearts of believers, and addresses
the whole Church ; for the calamity was universal, and the
Church appeared to be totally ruined. He bids her be of
good cheer, and next assigns the reason ; that the issue of
her troubles will be such that she “shall not be ashamed ;’
as if he had said, “ Although for a time thou art wretched,
yet thy affairs shall be prosperous ;” and as it is elsewhere
said, “They who hope in the Lord shall not be ashamed.”
(Ps. xxv. 3.)

- Blush not ; that is, “ cherish good hope, and be confident.”

Those men “blush” who are ashamed, and who, being dis-
appointed of their hope, suffer their hearts to be cast down.
He next assigns the same reason, “ for thou shalt not be ex-
posed to shame.” I consider that here, as formerly, *5 (kK?)
signifies for ; and therefore the same sentence is twice re-
peated under a variety of expressions, except that the for-
mer clause may relate to the disposition of the heart, and
the latter to the external cause. But the more simple
meaning of both clauses is, that it is a promise of success
and prosperity, as if he had said that the calamity shall be
brought to an end.

Yea, thou shalt forget the shame of thy youth. This is a
confirmation of the former clause. He means the calamities
which befell the Church while she was still young, and the
remembrance of which will be wholly obliterated by the
prosperity which she shall afterwards enjoy. We men-
tioned a little before, that widowhood is a term used in

138 COMMENTARY ON ISATAITI. CHAP. LIV. 5:

regard to her, because God had forsaken, and, so to speak,
had divorced her.

5. For thy Maker is thy husband. He assigns the reason
why she will forget all the distresses and calamities which
she formerly endured. It is because God will again receive
her into favour ; for captivity might be said to be a kind of
divorce, as we formerly saw.’ (Is. 1. 1.) Henow says, “He
who created thee shall be thy husband ;” for such is the
import of the words. He calls himself the “‘ Maker” of his
Church, not only because he created the Church as he
created other men, but becausé he condescended to adopt her
as his heritage ; and this privilege may be regarded as a new
life. Although the Jews fell from their dignity, as men are
speedily led to revolt,” if they are not renewed by the Spirit
of strength, yet their spiritual creation was not wholly ex-
tinguished, for the remembrance of the covenant remained,
and hence also God created them anew.

Whose name ts Jehovah of hosts. This refers to his power,
that we may be permitted to glory in it, seeing that we are
his children ; for the greater the power of God, and the more
honourable his name, so much the greater is our boasting,
so long as we are his children and do not boast of an empty
title. Now, the Prophet magnifies this kindness of God,
that he condescends to have us instead of a wife, that we
may be able to glory in his power and strength.

Thy Redeemer. He calls himself the “ Redeemer,” in |

order that he may more fully confirm the people in that
hope ; that, although the former deliverance appeared to be
cancelled, because the people were again led into captivity,
yet they shall be restored in such a manner as to know that
the grace of God is not without effect.

Shall be called. The verb, NP’, (yikkaré,) “shall be called,”
may refer either to the name “ Redeemer,” or to the name
“ Holy One,” or to both. I willingly connect both together
in this manner, “ The Holy One of Israel shall be called thy
Redeemer, and the God of the whole earth.”* He employs

* See p. 47. >

2 « Comme les hommes sont incontinent destournez du droit chemin.”
«‘ As men are quickly turned aside from the right path.”

3 “Tye Sainct d’Israel, qui est ton Redempteur, sera appelé le Dieu de

wail —

CHAP. LIV. 7. COMMENTARY ON ISALAT. 139

the expression, the whole earth, because the name of God had
formerly been, in some respects, confined to Judea, but, by
the preaching of the Gospel, the Gentiles have been called
to the same hope of salvation. (Ps. lxxvi. 2.) The Lord is
“the God of the Gentiles” (Rom. ii. 29) as well as “of the
Jews ;’ for the Gentiles, though formerly “ far off,” (Eph. ii.
13,) have been united to the Jews under his government.

6. For as a woman forsaken. He meets a doubt which
might arise in the minds of believers amidst so distressing a
calamity. It seemed as if the Lord had rejected them, so
that they had nothing to look for but destruction. The
Prophet therefore reminds them that they ought not to de-
spair, because they have been thus forsaken ; for God, ac-
cording to his mercy, is ready to be reconciled, and is even
willing to raise them from the dead.’

And a wife of youth. He employs this expression in
order that, by this metaphor, he may more fully confirm
their hearts in that hope ; for the hearts of young husbands
are more easily reconciled than the hearts of older husbands,
being attracted, and, as it were, driven forward by youthful
age and tender love. In like manner, he shews that God
will be easily reconciled. ‘True, thou wast divorced ; but
the divorce shall not be of long duration. The Lord will
shew himself ready to be reconciled, and will even, of his
own accord, be the first to invite thee to reconciliation.”

7. For a little moment I forsook thee. The Prophet explains
more fully the former statement, and shews what will be the
nature of this divorce, namely, that she shall be speedily re-
stored to her former condition. He magnifies the mercy of
God, and extenuates the sorrow by which the hearts of be-
lievers might be oppressed. It was not enough for believers

toute la terre, ou, Le Sainct d’Israel sera appelé ton Redempteur et Dieu
de toute la terre.” The Holy One of Israel, who is thy Redeemer, shall
be called the God of the whole earth, or, The Holy one of Israel shall be
called thy Redeemer, and God of the whole earth.”

1 «Kt mesmes veut redresser celuy qui est au sepulchre.” “ And even
wishes to revive him who is in the grave.”

2 « He compares the Hebrew nation to ‘a wife of youth;’ that is, to a
wife whom he married in youth, (Prov. v. 18; Mal. ii. 14,) towards whom
he retained his former love. Compare Is. lxii. 4,”—Rosenmiiller. “A
wife of youth, not merely a young wife, but one married early.”—
Alexander.

140 COMMENTARY ON ISAIAH. CHAP. LTV. 8.

to expect some revival, if they were not convinced that God’s
wrath would be of short duration. We quickly lose courage
and faint, if the Lord be not nigh, and if he do not quickly
stretch out his hand tous. For this reason Isaiah, after hay-
ing spoken of restoring the Church, adds that this divorcee
shall last but “for a moment,” but that his mercy shall be
everlasting.

When he says that he forsook his people, it is a sort of
admission of the fact.! We are adopted by God in such a
manner that we cannot be rejected by him on account of the
treachery of men ; for he is faithful, so that. he will not cast
off or abandon his people. What the Prophet says in this
passage must therefore refer to our feelings and to outward
appearance, because we seem to be rejected by God when we
do not perceive his presence and protection. . And it is ne-
cessary that we should thus feel God’s wrath, even as a wife
divorced by her husband deplores her condition, that we may
know that we are justly chastised. But we must also per-
ceive his mercy ; and because it is infinite and eternal, we
shall find that all afflictions in comparison of it are light and
momentary. Whenever, therefore, we are pressed by adver-
sity, we ought to betake ourselves to this consolation. At
the same time it ought to be observed, that what was said
was actually true as to the whole body of the people, who
had been divorced on account of their wickedness; and
although God did not receive all of them indiscriminately
into favour with him, but only the elect remnant, yet there
is nothing absurd or improper in addressing his discourse as
if it had been to the same persons.”

8. In a moment of wrath. He again repeats and enforces
this statement, in order to impress it more deeply on the
hearts of believers, that they may not be at all discouraged
by adversity, and with good reason ; for, amidst that frightful
darkness, it was not easy for the captives to behold God’s
smiling face. And although the literal sense in which the

1 « C’est comme s'il accordoit qu’il fust ainsi.” “It is as if he admitted
that this was actually the case.” .

2 « En ce quil addresse sa parole 4 tous.” In addressing his discourse
to all.”

CHAP. LIV. 9. COMMENTARY ON ISAIAH. 141

“wrath” is here said to last but for “a moment” be, that
God in due time brought back the captives to their native
country, yet we draw from it a general doctrine, that the
afflictions of the Church are always momentary, when we
raise our eyes to its eternal happiness. We ought to re-
member what Paul has taught us, (2 Cor. iv. 17,) that all
the afflictions of believers are light and easy to be endured,
and are justly considered to be momentary, while they look
at the “eternal weight of glory ;” for if we do not attend to
this comparison, every day will seem to us like a year.
There would be no propriety in comparing the seventy years
of the captivity of the Jews to “a moment,” if it were not

contrasted with the uninterrupted progress of the grace of
God.

9. For the waters of Noah, or, As the days of Noah.
There are two readings of this passage; for if we read it
2 °D, (kt mé,) 3 (kt) must be translated For ; and if we read
it Y°D, (kimé,) 3 (caph) must be translated As, and “5°
(yémé) must be translated Days.” As to the general mean-
ing, it makes little difference ; and therefore we ought chiefly
to consider what the Prophet meant, for commentators do
not appear to me to have caught his meaning. They ex-
plain it generally, that the Lord promised to Noah by an

* «Tn explaining the words 5|¥p }SWa, (beshéizéph kétztéph,) commenta-
tors differ, being uncertain as to the meaning of the word )$¥’, (shétzéph.)
Most commentators, on no other grounds, as Kimchi himself acknowledges,
than the context of this passage, think that it denotes ‘something little,’
which some, concurring with the Chaldee interpreter, refer to ‘a little
time;’ but as this is afterwards expressed by the word YI, (régdng,
others refer it to ‘a small measure,” agreeing with the Septuagint, whic
translate it ty Sued wixed, ‘for a short time, compared with Zech. i. 15.
But A. Schultens, in his Animadversiones Philologice on this passage, has
justly remarked that there are good grounds for hesitation as to this re-
ceived interpretation, because in none of the cognate languages can any
trace of this meaning of the word *|S¥ (shétz@ph) be found, nor even from
the context is it very evident. By comparison with an Arabic root, he
makes it signify ‘In vehemence of wrath I hid, &c. ‘In great wrath’ is
the sense justly expressed by the Syriac version.” — Rosenmiiller.

2 1), (mé,) “ waters of,” is the construct form of D'D, (mdim,) “ waters ;”
and "9°, (yémé,) * days of,” is the construct form of D1", (yamim,) “ days.”
—Ed. “On peut lire ceci en deux sortes, assavoir comme nous |’avons
traduit, Car ceci m’est comme les eaux de Noe, ou, Ceci m’est comme les
jours de Noe.” “This may be read in two ways, namely, as we have
translated it, This is to me as the waters of Noah, or, This is to me as the
days of Noah.”

142 COMMENTARY ON ISAIAH. CHAP. LIV. 9.

oath, that there would never be a deluge, and that this oath
would perpetually remain in force. (Gen. ix. 10.) But for
this, the good man might have trembled, and, at the approach
of rain, might have dreaded a similar calamity, if the Lord
had not sworn that this should never again happen. In like
manner, when afflictions are at hand, we might dread that
we should be ruined, if the Lord did not promise that the
Church would be safe.

But I think that this ought to be limited to the period of
the Babylonish captivity. He compares that captivity to a
deluge, which destroyed the face of the earth ; for it appeared
as if the Church was utterly ruined. The people had almost
entirely passed over to another nation, and had no kingdom
and no civil government of their own; they underwent very
hard bondage, and thought that their name was wholly ex-
tinguished. And at that time was actually fulfilled what
the Prophet formerly declared, “ If the Lord had not left to
us a seed, we should have been like Sodom and Gomorrah.”
(Isa. i. 9.) Justly, therefore, does he compare that calamity
to “the waters of Noah,” that is, to the deluge ; and on this
account I rather agree with those who read ‘ °D, (ki mé,)
that is, “‘ For the waters ;” for I consider that reading to rest
on better evidence than the other, and it is generally adopted
by Jewish writers.

This is to me. I think that we ought carefully to inquire
into the meaning of these words, which are slightly passed
over by commentators. He means that this calamity will re-
semble the deluge ; so that, as he was satisfied with a single
deluge, and would never again send another, so he is satis-
fied with this one destruction, so to speak, of the Church,
and will never again permit the face of it to be destroyed.
Such is therefore the manner in which I think that we ought
to explain this passage and apply the metaphor, that the
desolation of Judea will be to God like the deluge which
happened in “the days of Noah ;” for as he swore at that
time that he would never afterwards inflict such punishment
on the crimes which stripped the earth of its inhabitants, so
he will not again destroy the Church, as he did in the Baby-
lonish captivity. And indeed, whatever might be any con-

CHAP. Liv. 10. COMMENTARY ON ISAIAH. 143

fused state of affairs that afterwards followed, still the Church

retained some name, and preserved some form, until, at the
manifestation of Christ in the flesh, the seed of the Gospel
was everywhere scattered, that it might bring sons to God
out of all nations. In a word, the Lord promises that hence-
forth he will restrain his wrath, and will not punish his
people with so great severity.

It will be objected, that since that time the Church sus-
tained very grievous calamities ; from which it might be
concluded, either that this oath failed of its accomplishment,
or that this is not the Prophet’s meaning. I reply, the
Church did not sustain so grievous a calamity as to have its
face altogether destroyed, which happened when the people
were carried away into Babylon. For although Antiochus
and other tyrants brought upon it dreadful calamities,
although afterwards there also happened those apostasies
which Paul foretold, (2 Thess. ii. 3; 1 Tim. iv. 1,) and every-
thing was defiled by innumerable superstitions, so that the
Christian name was nearly buried ; yet still there remained
some form of a Church, however disfigured, and the building
was not in so ruinous a condition that there did not exist
some remnants of Christianity above the deluge, so that this
oath was in full force.

That I will not be wroth with thee. This must not be
taken in an absolute, but in a comparative sense. He con-
trasts this clause with the preceding ; for he promises that
he will never chastise his people so severely as not to miti-
gate the severity of the punishment. Although therefore
tyrants indulge in wanton and unbridled rage, and Satan
employ his utmost efforts in attacking the Church, and the
Lord give him a loose rein, in order to punish our ingrati-
tude, yet he will never suffer the Church to be ruined.

10. For the mountains shall indeed be moved. He con-
firms the former statement, and declares that sooner shall
the whole world be turned upside down, than his mercy shall
fail. It would be idle to put the question here, how “the
mountains shall be moved, or the hills shall shake ;” for the
comparison is drawn from those things which appear to be
strongest and most deeply rooted, in order to shew that the

144 COMMENTARY ON ISAIAH. CHAP. LIv. 11,

foundation of the Church is far more durable. “ Mountains”
are very strong, and earthquakes do not so frequently take
place in them as in plains; and therefore the Lord declares
that, although that vast and huge mass of “ mountains be
moved,” or the heavens fall, yet his covenant shall endure,
and his mercy towards the Church shall not fail. In this
sense it is said in the Psalm, “The Lord shall reign, the
world shall be established.” (Ps. xciii. 1.) In another pas-
sage it is even said, “Though the heavens pass away, the
Church of God shall remain unshaken.” (Ps. cii. 26, 28.)

My mercy. In the word “mercy,” it ought to be remarked
what is the nature of the foundation of the covenant ; for
we can have no friendship with God, unless he have merey
upon us, and receive us by free grace.’

The covenant of my peace. He calls it “ the covenant of
peace,” because the Lord offers to us all that belongs to per-
fect happiness ; as the Hebrew writers also, under the word
“peace,” include all posterity. Since therefore this cove-
nant contains solid and perfect happiness, it follows that all

who are excluded from it are miserable.

—— Saith Jehovah, who hath compassion on thee. By saying
that it is he “ who hath compassion” on her, he again confirms
what was formerly said, that he will be reconciled in no
other way, and for no other reason, than because he is com-
passionate and ready to pardon.

11. Thou wretched. He continues the same subject, and pro-
mises not only that the Church shall be restored to her ancient
splendour, but that God will cause her to be adorned with attire
of greater magnificence, as if it had been wholly composed of
precious stones. All this was expressed by Haggai in a
single word, when he said, “The glory of the latter temple
shall be greater than the glory of the former.” (Hag. ii. 10.)
As to the names of the jewels’ which are here described by

1 «Sil ne nous recoit gratuitement, en pardonnant nos offenses ;”
“‘ Unless he receive us through free grace, by pardoning our offences.”

# « These seem to be general images to express beauty, magnificence,
purity, strength, and solidity, agreeably to the ideas of the eastern nations ;
and to have never been intended to be strictly scrutinized, or minutely
and particularly explained, as if they had each of them some precise moral
or spiritual meaning.” —Lowth.

—

CHAP. LIV. 13. COMMENTARY ON ISAIAH. 145

the Prophet, and about which even the Hebrew writers are
not agreed, we need not give ourselves much-trouble, pro-
vided we understand the meaning of the passage.

This earnest address is exceedingly well fitted for soothing
the grief of believers ; for it represents the Church, which
was ready to be drowned, as being now rescued by him from
shipwreck. Whenever therefore we shall see her violently
shaken by tempests, and weighed down by a load of dis-
tresses, and deprived of all consolation, let us remember that
these are the very circumstances which induce God to give
assistance.

12. And I will lay thy windows with pearls. By these
metaphors he shews that the condition of the Church, as has
been formerly said, will be far better than at any former
period. The Church is compared to a building, which is
customary in every part of Scripture. (Jer. xxiv. 6; Matt.
xvi. 18.) For this reason he now draws a picture of a costly
and magnificent structure. Butit ought to be remarked, that
the Prophet represents God as the architect of this building ;
for this work ought to be entirely ascribed to him alone.

But it may be asked what the Prophet means by “ car-
buneles, sapphires, pearls,” and other kinds of jewels; for
by a similar metaphor Paul meant doctrine. ‘As a wise
architect,” says he, “I have laid the foundation.” And
again, “If any man build on this foundation, gold, silver,
precious stones, wood, hay, stubble, every man’s work shall be
made manifest.” (1 Cor. iii. 10-13.) Whether or not this be
the Prophet's meaning, will appear from the following verse.

13. For all thy children. I consider that the copulative ),
(vau,) ““and,”’ here, as in many other passages, denotes for ;
and hence we may easily conclude that Isaiah spoke not of
doctrine, but of men, of which the spiritual building of the
Church is reared. It is by doctrine, indeed, that the Church
is built ; but the building of it is effected by assembling men
together, and reducing them to a state of obedience to God.
The difference then, betweeii Paul and Isaiah is this, that
Paul makes those “ precious stones” relate to doctrine, and
Isaiah makes them relate to the gifts of the Holy Spirit,
which are bestowed on men, in order that the Church may

VOL. IV. K

146 COMMENTARY ON ISAIAH. CHAP, LIv. 13.

be built of them. It is proper to observe the diversity of
gifts with which the Lord adorns his Church ; for all are not
“emeralds,” and all are not “ carbuncles,” but the Lord
assigns to every one his rank according to his own pleasure.
(Eph. iv. 11.)

Taught by Jehovah. It deserves attention, that all that
' belongs to the ornament of the Church, proceeds from no
other source than from the grace of God ; for if we are “ car-
buncles” and “ sapphires” in consequence of our being taught
by the Lord, it follows that this does not proceed from nature.
Now there are two ways in which the Lord teaches us; by
external preaching, and by the secret revelation of the Holy
Spirit. What kind of teaching the Prophet means is ex-
plained by Christ, when he quotes this passage; and there-
fore we ought not to seek a better interpreter. “ It is written
in the prophets,” says he, “All shall be taught by God.
Every man who hath heard and learned from the Father
cometh to me.” (John vi. 45.) If this passage were to be
understood as relating to external preaching, the conclusion
which Christ draws from it would not be well founded ; for
it does not follow, “The Gospel is preached, and therefore
all believe.’ Many oppose, others openly scorn, and others
are hypocrites. Those only “who have been foreordained
to life’ (Acts xiii. 48) are sincerely teachable, and are en-
titled to be ranked among the disciples. The Gospel is
preached indiscriminately to the elect and the reprobate ;
but the elect alone come to Christ, because they have been
“taught by God,” and therefore to them the Prophet un-
doubtedly refers.

This makes it evident in what way we become living
and precious stones for building the temple of God. It is
when the Lord has formed and polished us by his Spirit,
and has added to the external preaching of the word the
internal efficacy of the Spirit. Hence we learn how great is

7

the depravity of the human mind, which cannot be bentand .

formed anew, unless the Lord move it by the power and efficacy
of his Spirit. Isaiah has connected both modes of teaching,
the internal and the external ; for he gives the appellation of
“children of the Church” to those who are “taught by the

CHAP. LIV. 13. COMMENTARY ON ISAIAH. 147

Lord.” If they are her children, they must then have been
conceived in her womb and nourished by her, first “ with milk,
and next with solid food,” as Paul says, (1 Cor. iii. 2,) till they
“ erow up and arrive at manhood.” (Eph. iv. 13.)

Thus the external administration of the word is necessary
if we wish to be disciples; and this shews the extreme mad-
ness of fanatics, who abuse this passage for the purpose of
overturning the preaching of the word and the ministry
which the Church enjoys; for they cannot be “the children”
of the Church, if they do not allow themselves to be educated
in her. In vain will they boast of secret revelations ; for
the Spirit does not teach any but those who submit to the
ministry of the Church, and consequently they are the dis-
ciples of the devil, and not of God, who reject the order
which he has appointed ; for we see that these two things,
“ Children of the Church” and “ Taught by God,” are united
in such a manner that they cannot be God’s disciples who
refuse to be taught in the Church. They ought likewise to
be properly distinguished, as Isaiah also distinguishes them,
that we may not apply to men what ought to be ascribed to
the efficacy of the Spirit ; but at the same time they ought
to be joined together, so that we may know that in this
matter God chooses to employ the agency of men.

Besides, we are taught by this passage that the calling of
God is efficacious in the elect. Augustine examines this
passage judiciously, and applies it skilfully against the
Pelagians, who extolled man’s free-will in opposition to the
grace of God. They appeared, indeed, to ascribe something
to the grace of God, but in such a manner that, when they
brought it forward, they gave to it an inferior place to man’s
free-will ; just as the Papists do, who assert that any person
can either receive or reject it. ‘ But” (says Augustine)
“all shall be taught by God. Now, God’s disciples are
efficaciously taught, and follow his calling.” He likewise
adds that passage of John’s Gospel which we have quoted.
This shews clearly that it is not from free choice made by
man, and which is capable of being bent in either direction,
that it proceeds.

From these words it ought also to be observed how highly

148 COMMENTARY ON ISAIAH. CHAP. LIV. 14.

the Lord values his doctrine, by means of which he admits
us into his building, so that we become “ pearls, sapphires,
and carbuncles ;” for they who wish to build the Church by
rejecting the doctrine of the word, build a hog’s sty, and not
the Church of God. We see also what opinion we ought to
form about implicit faith, about which the Papists yelp, who
wish men to become fools, that they may suffer themselves
to be imposed upon ; for, since we must be taught by God, it
is not reasonable that we should resemble beasts,

It may be asked, were not the prophets also, and the
patriarchs, and other believers under the Law, taught by
God? They undoubtedly were; but here the Prophet spoke
by comparison, because there is a more abundant revelation
in Christ, and the Lord hath spoken so plainly as to give a
public manifestation that he is the teacher of the Church,
and also to gain many disciples. This passage agrees with
one in the Prophet Jeremiah. ‘Every one shall not teach
his neighbour, nor a man his brother; for all shall know me
from the least even to the greatest, saith Jehovah.” (Jer.
xxxi. 34.) Accordingly, if in ancient times it was necessary
that all the children of God should be disciples of the Holy
Spirit, much more in the present day, seeing that this pre-
diction relates strictly to the kingdom of Christ.

And great peace. By the word “peace’ he denotes
happiness, that is, all prosperity. And hence we may infer
what is the true happiness of men. It is, when God en-
lightens our understandings, so that we embrace the salvation
which has been revealed to us in Christ ; for, so long as we
are destitute of that knowledge, we are at the greatest pos-
sible distance from happiness ; because even God’s blessings,
till they are sanctified by faith, become a curse to us.

14. In righteousness. He means that God will be the
maker and architect of his Church. I am aware that there —
are some who explain it differently, and who think that
“ righteousness’ means ‘ good-works.” And indeed that
exposition has some plausibility, arising from the Prophet
having spoken about doctrine; for we are taught for this
very purpose, that we may lead a pious and holy life. But
the Prophet’s meaning was different, namely, that the Church

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CHAP. LIV. 15. COMMENTARY ON ISATAH. 149

shall be restored under God’s guidance, who wishes to be its
guardian and defender. He contrasts “ righteousness” with
the violence and oppression by which the Church has been
thrown down, or, at least, he expresses “ stability,” as if he
had said that it shall not be a frail building, or one that
might impose on men for a short time by mere deceitfulness
of appearance ; because God will sincerely defend his work,
and, being “ righteous,” will not only restore it completely,
but will afterwards preserve it in safety for a long period.
Thus, although men are leagued in every way for the de-
struction of the Church, they will gain nothing; for the
Lord guards her by his “ righteousness.” We have formerly’
seen this form of expression ; and on this account I think
that the interpretation which I have given is more simple,
though some may think that another interpetation is more
plausible.

15. Behold, he who assembleth shall assemble. The general
import is, that, although many rise up for the purpose of
overwhelming the Church, yet all their efforts and attacks
shall fail; and he appears to promise Ged’s assistance not
only against external foes, but against foes that are domestic
and internal. Many “assemble” in the bosom of the Church,
as if they wished to join themselves to her, but afterwards
carry on internal war. These words are commonly tran-
slated, “ By gathering he shall gather himself against thee,”
and are generally understood to relate to all the enemies of
the Church of every kind. That interpretation 1s most
generally approved ; nor do I object to it, provided that it be
acknowledged to include the fraud, and ambush, and treach-
ery by which the Church is attacked. Yet I have no doubt
that here the meaning is the same as in Psalm ii. 1, namely,
the conspiracies and insurrections of the Gentiles against
Christ and the Church of God ; for not a single nation only,
but various nations rise up against her.

It is probable, however, that here he expressly joins
together domestic foes and those who from without had
penetrated even into her bosom; for he says, In thee,
Against thee, that is, “They shall attack thee within, in the

1 See Com. on Isaiah, Vol. i. p. 488; ili. p. 411.

150 COMMENTARY ON ISAIAH. CHAP. LIV. 15.

midst of thee.” In a word, he shews that the Church will
not enjoy such peace as not to be attacked by many adver-
saries. But it may be thought that these statements are
contradictory ; for he formerly said that she would be far
from terror and oppression, and now he says that there shall
be conspiracies within her bosom. I reply, the Prophet in-
stantly added this, that believers might not promise to
themselves a state of peace in the world, as if they had no
annoyance to suffer from wicked men and hypocrites. The
defence of the Church against oppression and slander shall
be of such a kind as not to preserve her from carrying on
uninterrupted war with enemies; for Satan will raise up
against her every day new attacks, so that she can never be
at rest. These words may therefore be regarded as a corree-
tion of the preceding statement, in order that believers may
always carry their weapons of war, and may not promise to
themselves repose.

Without me. A promise is added, that the Lord will
nevertheless preserve them in the midst of dangers. Wzth-
out God signifies “in vain” or “unsuccessfully ;” for he
means that the attacks of wicked men, though they do their
utmost,’ shall utterly fail. They rush forward with blind
fury, but it is the Lord’s hand alone that gives prosperity.
He alludes to what was formerly said, (Isa. xli. 25,) that the
Babylonians should come, under God’s guidance, to destroy
Judea. At that time the people were ruined, because they
had God for their enemy ; but now, because “without God,”
that is, without his guidance, the enemies shall attack her,
they shall be ashamed and turn back. This is more fully
expressed by what immediately follows—

He who shall assemble in thee shall fall against thee. That
is, “ All that he shall attempt against thee shall fall back
on his own head. Though the whole world rise up against
thee, it shall be crushed by its own weight.” The phrase,
an thee, deserves notice; for when the Lord drives our
enemies to a distance, we are confident, but if they come
near us, we fall into despair. Therefore he says, “ Although

1 “Encore qu’ils facent du pis qu’ils pourront.” Though they do the
worst that they can.”

Ni

CHAP, LIV. | 6. COMMENTARY ON ISAIAH. 151

they penetrate even into thy bowels, the Lord will destroy
them, and will deliver thee.”

16. Behold, I have created the workmen. The Lord shews
how easily and readily he delivers his Church from the base
attacks of wicked men ; for they can do nothing but so far
as the Lord permits them, though he makes use of them as
instruments for chastising his people. Moreover, this may
be appropriately viewed as referring both to the Babylonians
and to other foes who afterwards distressed the elect people.
If the former sense be preferred, God undertakes to prove
that he can easily drive away those whom he led against
them, and cast down those whom he raised up. If it be
supposed to refer to Antiochus and others of the same
description, the meaning will not be very different ; namely,
that they too shall not be permitted to hurt them, because
they cannot even move a finger but by God’s direction.

But it may be thought that the Prophet contradicts him-
self; for in the former verse he said, that wicked men attack
the Church “without the Lord,” and now he says that they
fight under God as their leader, that under his guidance and
direction they may waste and destroy. I reply, we must
keep in view the contrast ; namely, that the Lord had raised
up the Babylonians to destroy the Church. We must
observe the metaphor of the deluge, by which he denoted
utter extermination ; for at that time the Church might be
said to have been drowned, and he made use of the Baby-
lonians as his agents for that purpose. But he solemnly
declares that henceforth he is resolved to restrain his anger,
so as never to permit the Church to be destroyed by her
enemies, though he chastise her by his own hand. The
object at which the enemies of the Church aim, and which
they labour with all their might to accomplish, is to ruin
and destroy the Church; but the Lord restrains their
attacks ; for “without him,” that is, without his command,
they do nothing. Some explain the meaning to be, that
“the workman has been created for his work,” that is, that
he may effect his own destruction, and the waster, to de-
stroy himself. But the former sense appears to me more
simple.

152 COMMENTARY ON ISAIAT. CHAP. LIV. 17.

I have created the waster to destroy. When the Lord says
that he “createth the waster,” this does not refer merely to
the nature with which men are born, but to the very act of
“wasting.” And yet we must not, on that account, lay
blame on God, as if he were the author of the unjust cruelty
which dwells in men alone; for God does not give assent to
their wicked inclinations, but regulates their efforts by his
secret providence, and employs them as the instruments of
his anger. But on this subject we have treated in the ex-
position of other passages.

17. Every weapon. He again infers what has been already
said, that wicked men, even though they exert themselves to
the utmost, will gain nothing; for their attacks are guided
and restrained by the secret purpose of God. He makes use
of the word “every,” meaning by it that wicked men will
have the means of attempting many and diversified methods
for destroying the Church, but that their efforts shall be vain
and fruitless, for the Lord will restrain them. Heaven per-
mits them, indeed, to a great extent, in order to try the
patience of believers; but, when God thinks proper, he strips
them of their strength and armour.

And every tongue. After having spoken of the “weapons”
with which wicked men attack the Church, he expressly
mentions the “tongue ;” because no other “ weapon” is so
deadly and destructive. Not only do they revile, and slander,
and defame the servants of God, but, as far as lies in their
power, they extinguish the truth of God, and alienate the
hearts of men from it; which ought to distress us more than
if life were taken from us a hundred times. Besides, good
and upright men find slander to be more distressing, and to
inflict more severe pain than any bodily stroke; and, there-
fore, there was good reason for mentioning this deadly
weapon.”

That shall rise wp against thee in judgment. When he
says that tongues “rise up in judgment,” he means that

wicked men are so daring and insolent, that they openly

attack and annoy the children of God. He adds that this

1 « Mais tout s’evanouira comme fumee.” “But all shall vanish away
like smoke.”

|
\

CHAP. LV. COMMENTARY ON ISAIAH.

153
is done “in judgment;” because they hold out plausible
pretexts, which give them the appearance of having a just
cause. In like manner, the Papists, when they call us here-
tics, schismatics, and dogs, plead against us, as it were, “in
judgment,” and wish to be regarded as the defenders of
catholic truth, though they maintain falsehood and idolatry.
And yet so plausible are the pretexts by which their slanders
are covered, that they produce very strong hatred against us
among those who are ignorant of our cause. But although
they assail us by arms, and by the “tongue,” and by
‘“‘weapons” of every kind, yet, relying on this prediction, let
us hope that we shall be victorious ; for victory is here pro-
mised to us, and, since we are certain of it, we ought to fight
valiantly and with unshaken courage.

This is the inheritance. He shews that the Lord has
granted this to believers, as it were, by a right of “ inherit-
ance,” so that they shall never be deprived of it; for, as no
title is more certain than that of an heir, so he shews that
there is nothing of which the Lord’s servants ought to be
more certain than of his constant guardianship and preser-
vation, by which he defends them against all dangers.

And their righteousness from me. ‘“ Righteousness” here
denotes what is conveyed by us in the ordinary expression,
(Leur droit,) “ Their right.” In a word, he means that the
Lord will defend his people, so as to protect their innocence.
Whenever, therefore, we are attacked and injured by men,
let us learn to betake ourselves forthwith to the Lord ; for,
when we seek other assistance, the consequence is, that we
are deprived of his guardianship and protection.

CHAPTER LY.

1. Ho, every one that thirsteth,

come ye to the waters, and he that
hath no money: come ye, buy and
eat; yea, come, buy wine and milk
without money, and without price.
2. Wherefore do ye spend money
for that which is not bread? and

1. Heus sitientes omnes, venite ad
aquas ; et quinon habetis pecuniam,
venite, emite, et comedite. Venite,
inquam; emite absque pecunia, et
absque ullo pretio vinum et lac.

2. Quare expenditis pecuniam,
non in panem? et laborem vestrum,

154

your labour for that whioh satisfieth
not? hearken diligently unto me,
and eat ye that which is good, and
let your soul delight itselfin fatness.

3. Incline your ear, and come
unto me: hear, and your soul shall
live; and I will make an everlasting
covenant with you, even the sure
mercies of David.

4. Behold, I have given him for
a witness to the people, a leader and
commander to the people.

5. Behold, thou shalt call a nation
that thou knowest not; and nations
that knew not thee shall run unto
thee, because of the Lord thy God,
and for the Holy One of Israel ; for
he hath glorified thee.

6. Seek ye the Lord while he may
be found, call ye upon him while he
is near:

7. Let the wicked forsake his way,
and the unrighteous ,man_ his
thoughts: and let him return unto
the Lord, and he will have mercy
upon him; and to our God, for he
will abundantly pardon.

8. For my thoughts are not your
thoughts, neither are your ways my
ways, saith the Lord.

9. For as the heavens are higher
than the earth, so are my ways
higher than your ways, and my
thoughts than your thoughts.

10. For as the rain cometh down,
and the snow from heaven, and re-
turneth not thither, but watereth
the earth, and maketh it bring forth
and bud, that it may give seed to
the sower, and bread to the eater ;

11. So shall my word be that
goeth forth out of my mouth: it
shall not return unto me void; but
it shall accomplish that which I
please, and it shall prosper in the
thing whereto I sent it.

12. For ye shall go out with joy,
and be led forth with peace: the
mountains and the hills shall break
forth before you into singing, and all
the trees of the field shall clap their
hands.

13. Instead of the thorn shall
come up the fir-tree, and instead of

COMMENTARY ON ISATAH.

CHAP. LY.

non ad saturitatem? Audite audi-
endo me, et comedite bonum, et ob-
lectet se in pinguedine anima vestra.

3. Inclinate aurem vestram, et
venite ad me; audite, et vivet anima
vestra. Et percutiam vobiscum
foedus seculi, misericordias Davidis
fideles.

4. Ecce testem populis dedi eum,
ducem et preeceptorem populis.

5. Eece gentem quam ignoras vo-
cabis; et gens que te non cognovit
current ad te; propter Iehovam
Deum tuum, et Sanctum Israel;
quia glorificavit te.

6. Querite Iehovam, dum inye-
nitur ; invocate eum, dum propé est.

7. Derelinquat impius viam suam,
et vir iniquus cogitationes suas; re-
vertatur ad Iehovam, et miserebitur
ejus ;ad Deum nostrum, quia multus
est ad remittendum.

8. Neque enim cogitationes mez
cogitationes vestree, neque vie ves-
tree vie mee, dicit Iehova.

9. Nam quanto excelsiores sunt
ceeli terra, tantum superant viee mez
vias vestras, et cogitationes mez
cogitationes vestras.

10. Certé, quemadmodum descen-
dit pluvia et nix e ccelis, neque illue
revertitur, sed irrigat terram, et eam
facit concipere et germinare, ut det
semen seminanti et panem come-
denti ;

11. Sic erit verbum meum quod
eeredietur ex ore meo; non redibit
ad me vacuum, donec faciat quod
volo, et suecessum afferat, qud misi
ipsum.

12. Itaque cum letitia egredi-
emini, et cum pace deducemini;
montes et colles erumpent coram
vobis in gaudium, et omnia ligna
agri plaudent manu.

13. Pro rubo ascendet abies, et
pro urtica (vel, spina) myrtus (vel,

CHAP. LY. 1. COMMENTARY ON ISAIAH. 155

the brier shall come up the myrtle- wulmus) crescet ; et erit Iehove in
tree: and it shall be to the Lord for nomen, in signum perpetuum quod
a name, for an everlasting sign that non auferetur.

shall not be cut off.

1. Ho, all that are thirsty. Here the Prophet describes
in lofty terms of commendation the goodness of God, which
was to be poured down more copiously and abundantly than
before under the reign of Christ, “ in whose hand are hid all
the treasures” (Col. ii. 3) of the grace of God; for in him
God fully explains his mind to us; so that the saying of
John is actually fulfilled, “ We have all drawn from his ful-
ness, and have received grace for grace.” (Johni.16.) The
fathers were, indeed, partakers of that divine goodness and
spiritual kindness which is here mentioned. ‘ How great,”
says David, “is thy goodness, which hath been laid up for
them that fear thee!” (Ps. xxxi.19.) But he hath poured
it out far more liberally and abundantly in Christ. Thus,
it isa remarkable commendation of the grace of God, which
is exhibited to us in the kingdom of Christ ; for the Prophet
does not instruct us what has been done once, but also what
is done every day, while the Lord invites us by his doctrine
to the enjoyment of all blessings.

- Come to the waters. Some view the word “ waters” as re-
ferring to the doctrine of the Gospel, and others to the Holy
Spirit; but neither of these expositions, in my opinion, is
correct. They who think that it denotes the doctrine of the
Gospel, and who contrast it with the law, (of which the
Jewish writers think that the Prophet speaks in this pas-
sage,) include only one part of what the Prophet meant.
They who expound it as denoting the Holy Spirit have
somewhat more plausibility, and quote that passage of
John’s Gospel, “If thou knewest the gift of God, and who
it is that saith to thee, Give me to drink, thou wouldest
have asked of him, and he would have given thee living
water.’ (John iv. 10.) And a little after, Christ appears
to expound this passage when he says, ‘‘ Every one that
drinketh of this water shall thirst again; but whosoever
shall drink of the water which I shall give to him shall never
thirst ; but the water which I shall give to him shall become

156 COMMENTARY ON ISATANH. CHAP. LY. 1.

in him a fountain of water springing up to everlasting life.”
(John iv. 13, 14.)

But I have no doubt that under these words, “waters,
milk, wine, bread,” Isaiah includes all that is necessary
for spiritual life ; for the metaphors are borrowed from those
kinds of food which are in daily use amongst us. . As we are
nourished by “bread, wine, milk, and water,’ so in like
manner let us know that our souls are fed and supported
by the doctrine of the Gospel, the Holy Spirit, and other
gifts of Christ.

The Prophet exclaims, as with a voice above the usual
pitch, Ho! for so great is the sluggishness of men that it is
very difficult to arouse them. They do not feel their wants,
though they are hungry; nor do they desire food, which
they greatly need ; and therefore that indifference must be
shaken off by loud and incessant cries. So much the more
base and shameful is the indolence of those who are deaf to
this exhortation, and who, even when they are so sharply
urged forward, still indulge in their slothfulness. Besides,
the invitation is general; for there is no man who is not in
want of those “ waters,’ and to whom Christ is not neces-
sary ; and therefore he invites all indiscriminately, without
any respect of persons. But men are so miserable that,
although they know that they are in need of Christ, they
contrive methods by which they may be deprived of this
benefit, and rather believe the devil, who offers various ob-
structions, than this kind invitation.

We must therefore inquire what is the true eapidalile
for receiving this grace. The Prophet describes it by the
word “thirsty.” Those who are puffed up with vain con-
fidence and are satiated, or who, intoxicated by earthly
appetites, do not feel thirst of soul, will not receive Christ ;
because they have no relish for spiritual grace. They re-
semble those persons who are in want of nourishment, but
who, because they are filled and swollen with wind, loathe
food, or who, being carried away by their own vain imagina-
tions, feed on their own stupidity, as if they were in want
of nothing. The consequence is, that they who are puffed
up with pride or a false opinion of their own righteousness,

PRR ereemnenSs

CHAP. LY. 2. COMMENTARY ON ISAIAH. 157

or whom the allurements of the flesh have seized with
lethargy, despise or reject the grace of God. It is therefore
necessary that we have “ thirst,” that is, an ardent desire,
in order that it may be possible for us to receive so great
blessings.

Buy without money. He does not mean that there are
any persons who have money in abundance, but the words
ought to be explained thus. “ Although they are poor,
although they are sunk in the deepest poverty, yet the way
is open for them to come to Christ, through whom these
blessings are freely bestowed.” ‘ But how is it possible,”
it will be said, “to buy without a price?” I reply, “‘ buying”
denotes figuratively the method by which we procure any-
thing; and AW (shabdr) is here put for “ procure,’ and
“ price’ for labour or industry, or any other method by
which men obtain anything. He shews that we are poor
and utterly destitute, and that we have nothing by which
we can become entitled to God’s favour; but that he kindly
invites us, in order that he may freely bestow everything
without any recompense.

2. Wherefore do ye spend money ?* He complains of the
ingratitude and madness of men, in rejecting or disdaining
the kindness of God who offers all things freely, and yet
harassing themselves greatly about various trifles which can-
not yield them any advantage. Men are so enchanted by
the devil, that they choose rather to wander through deserts,
and to vex themselves in vain, than to rely on the grace
which God offers to them. The experience of the present
age abundantly shews that the Prophet not only expostu-
lated with his own nation, but exclaimed against all men,
to whatever age they might belong; for all the posterity of
Adam have been seized with such madness that, in seeking
the road to a heavenly life,’ they altogether go astray, and

1 “Spend. Heb. Weigh.” (Eng. Ver.) “In the first clause there is
reference to the primitive custom of weighing instead of counting money,
from which have arisen several of the most familiar denominations, such
as the Hebrew ‘shekel,’ the Greek ‘ talent,’ the French ‘livre,’ and the
English ‘ pound.’ ‘The essential idea here is that of paying.” —Alexander.

2 < Hn cherchant le chemin de vie eternelle.” “In seeking the road to
eternal life.”

158 COMMENTARY ON ISAIAH. CHAP. LY. 2

follow their own vain opinions rather than the voice of
God.

The Prophet does not complain of the slothfulness of
those who, altogether forgetful of themselves and of God,
take no concern about the spiritual life of the soul; (there
are many such persons ;) but of those who desire life, and
yet do not understand the method or way of obtaining it,
and wander in uncertainty through deserts and untrodden
paths. Here, therefore, are condemned all the methods
which men contrive, in opposition to the Word of God, for
obtaining salvation, and they are pronounced to be useless
expenses ; for by the word “money” he denotes all the in-
dustry, study, or labour which belongs to man. Not that
God values a single farthing all our idle attempts to worship
him, but because labours foolishly undertaken are reckoned
valuable by the judgment of the flesh.

And your labour, not so as to be satisfied. We see that
by the word “ bread” is here meant the same as was formerly
meant by “waters,” and that he gives the name “ labour”
to that which he formerly called “money.” As if he had
said, “ Men toil without any advantage; for, when they fol-
low their own inventions, however eagerly they may vex and
weary themselves, they have no right to expect any reward.”
Thus he affirms that they who labour in an inconsiderate
manner cannot “be satisfied ;” for they who forsake God,

and attempt new methods of salvation, can never “ be satis- |

fied.” “They feed on wind,” as Hosea says. (Hos. xii. 1.)
They may, indeed, imagine that they are full, when they are
swelled with vain confidence, but are like persons who, in
consequence of being swollen with wind, do not perceive
their hunger. Yet it would be better for them to be sore
pressed by hunger and thirst, that it might lead them to
call on the Lord with earnestness of heart, as it is said in
the Psalm, “ My soul is as a thirsty land before thee.” (Ps.
exliii. 6.) But bread alone, or water alone, would not be
enough to “satisfy,” and by neither of them could life be
supported ; and that is the reason why the Prophet has made
use of a variety of terms, in order to shew that the Lord
abundantly supplies everything that is necessary for life,

4

,
}

CHAP. LV, 3. COMMENTARY ON ISAIAH. 159

that we may not think that we ought to seek aid from any
_ other quarter.

Hear ye by hearing me. Because every person is led into
error by his own counsel, and all who neglect God vanish
away in wicked imaginations, the Prophet here adds the
remedy, which is, that we must depend entirely on the
mouth of God. Whoever shall submit to his word will have
no reason to fear that he shall spend his strength on
things of no value. Here we see the amazing goodness of
God, who offers his grace to men, though they are unthank-
ful and unworthy.

But he adds the condition ; for there is no way by which
we can enter into life but by “hearing” him; and as the
cause of our destruction is, that we are deaf to the voice of
God, so the road to life is open, if we lend our ears to
him.? In order to make a deeper impression upon us, he
repeats the same admonition, and doubles the same word,
“ Hear ye by hearing ;” and, in order to draw us more gently,
he solemnly declares that it depends entirely on ourselves
whether or not he will “ delight” us even to fulness with all
abundance of blessings.

3. Incline your ear. This assemblage of words makes
still more evident what I slightly mentioned a little before,
that God leaves nothing undone which is fitted to correct
and arouse our tardiness. Yet there is an implied reproof;
for they must be excessively stupid who, when they are so
gently called, do not instantly obey. This is a remarkable
passage, from which we see that our whole happiness lies in
obeying the word of God. When God speaks in this man-
ner, the object which he has in view is to lead us to life ;*
and therefore the blame lies wholly with ourselves, because
we disregard this saving and life-giving word.

uind come unto me. If God only commanded what we
ought to do, he would indeed lay down the method of ob-
taining life, but without advantage ; for the Law, which pro-
ceeded from the mouth of God, is the minister of death ; but

1 « Hearken dilizently unto me.”—Eng. Ver.
2 « Si nous l’escoutons attentivement.” “ If we listen to him attentively.”
~ 8 “De nous amener a salut.” ‘To lead us to salvation.”

160 COMMENTARY ON ISAIAH. CHAP. LY. 3.

when he invites us “to himself,’ when he adopts us as
children, when he promises pardon of sin and sanctification,

the consequence is, that they who hear obtain life from him.

We ought, therefore, to take into view the kind of doctrine

which contains life, in order that we may seek our salvation

from it; and hence we infer that there is no hope of salva-

tion if we do not obey God and his word. ‘This reproyes

all mankind, so that they can plead no excuse for their
ignorance ; for he who refuses to hear can have no solid

argument to defend his cause.

These repetitions describe the patience of God in ealling
us ; for he does not merely invite us once, but when he sees
that we are sluggish, he gives a second and even a third
warning, in order to conquer our hardheartedness. Thus he
does not all at once reject those who despise him, but after
having frequently invited them.

Besides, this isa description of the nature of faith, when
he bids us “come to himself.” We ought to hear the Lord
in such a manner that faith shall follow; for they who by
faith receive the word of God have laid aside their desires
and despised the world, and may be said to have broken
their chains, so that they readily and cheerfully “draw near
to God.” But faith cannot be formed without hearing,
(Rom. x. 17;) that is, without understanding the word of
God, and so he bids us “hear” before we “ come to him.”
Thus, whenever faith is mentioned, let us remember that it —
must be joined to the word, in which it has its foundation.

And I will strike a covenant of eternity with you. It is
asked, Did not the Jews formerly enter into an everlasting
covenant with God? For he appears to promise something
that is new and uncommon. I reply, nothing new is here
promised for which the Lord did not formerly enter into an
engagement with his people ; but it is a renewal and con-
firmation of the covenant, that the Jews might not think
that the covenant of God was made void: on account of the
long-continued banishment. For when they were banished
from the country that had been promised to them,’ when

‘ « Ffors du pays qui leur avoit esté promis et donné.” “Out of the
country that had been promised and given to them.”

CHAP. LV. 3. COMMENTARY ON ISAIAH. 16]

they had no temple or sacrifices, or any marks of the “cove-
nant” except circumcision, who would not have concluded
that it was all over with them? ‘This mode of expression,
therefore, Isaiah accommodated to the capacity of the people,
that they might know that the covenant into which God en-
tered with the fathers was firm, sure, and eternal, and not
changeable or temporary.

This is also what he means by the mercies of David, but
by this phrase he declares that it was a covenant of free
grace ; for it was founded on nothing else than the absolute
goodness of God. Whenever, therefore, the word “covenant”
occurs in Seripture, we ought at the same time to call to re-
membrance the word “grace.” By calling them “ the faith-
ful mercies of David,’ he declares that he will be faithful in
it, and at the same time states indirectly that he is faithful
and steadfast, and cannot be accused of falsehood, as if he
had broken his covenant ; that the Jews, on the other hand,
are covenant-breakers and traitors, (for they have revolted
from him,) but that he cannot repent of his covenant or his
promise.

He calls them “the mercies of David,” because this cove-
nant, which has now been solemnly confirmed, was made in the
hand “of David.” The Lord indeed entered into a covenant:
with Abraham, (Gen. xv. 5; xvii. 7,) afterwards confirmed it
by Moses, (Ex. ii. 24; xxxiii. 1,) and finally ratified this
very covenant in the hand of David, that it might be eternal.
(2 Sam. vii. 12.) Whenever, therefore, the Jews thought of
a Redeemer, that is, of their salvation, they ought to have
remembered “ David” as a mediator who represented Christ ;
for David must not here be regarded as a private individual,
but as bearing-this title and character. Yet some regard
must be had to the time when this prophecy was uttered ;
for, since the rank of the kingdom had been obliterated, and
the name of the royal family had become mean and con-
temptible during the captivity in Babylon, it might seem as
if, through the ruin of that family, the truth of God had
fallen into decay ; and therefore he bids them contemplate by
faith the throne of David, which had been cast down.

1 «The sure mercies of David.”—-Eng. Ver.
VOL. IV. L

162 COMMENTARY ON ISAIAH. CHAP. LV. +.

4. Behold, I have given him a witness to the peoples. The
Prophet now explains more fully the reason why he men-
tioned “ David.’ It,was because into his hand had been
committed the promise of a Redeemer that was to come, and
this discourse might be expressed with a view to his publice
character, so far as he was the surety of the covenant ; for he
did not act for himself individually, but was appointed to be
a sort of mediator between God and the people. Yet it is
beyond all doubt that the Prophet leads them directly to
Christ, to whom the transition from David was easy and
natural; as if he had said, ‘That successor of David shall
come forth, by whose hand perfect salvation and happiness
hath been promised.”

By calling him “a witness,’ he means that the covenant
into which he entered shall be ratified and confirmed in
Christ. There is a weighty meaning in the word “ wit-
ness ;” for he clearly shews that this covenant shall be
proved in Christ, by whom the truth of God shall be
made manifest. He will testify that God is not false. But
this testimony consists in doctrine; and if it were not
added, we should receive little benefit from Christ’s com-
ing, as it is said, “I will publish the command.” (Ps.
ii. 7.) In this sense also Isaiah said in another passage,
that Christ will have a mouth like a sword or an arrow.
(Is. xlix. 2.)

A leader and instructor. This is added, in order to pro-

cure attention to his doctrine ; for, if we do not hear him
when he speaks, and if we do not embrace by assured faith
what he makes known to us concerning the Father's good
pleasure, his power is set aside. In like manner, the name
of Christ is pronounced loudly enough by the Papists ; but
since they refuse to receive him as a teacher and instructor,
and acknowledge him merely by name, their boasting is idle
and ridiculous. )

To the peoples. This was added for the purpose of ampli-

fication, because the Church could not be restored to her
ancient dignity, or be enlarged, but by assembling the Gen-
tiles ; and therefore it was necessary that the voice of Christ
should pierce even to the remotest countries, because he has

- CHAP. LY. 5. COMMENTARY ON ISAIAH. 163

been appointed a “ witness, leader, and instructor” to the
whole human race.

5. Behold, thow shalt call a nationswhich thou knowest not.
Isaiah explains more largely what he formerly glanced at by
a single word; for he declares that Christ shall be the
“leader,” not of a single people, but of all the peoples. “To
call” here denotes possession ; for there is a mutual relation
between the words “ call” and “answer.” Christ therefore
“calls” in the exercise of authority, as one who is invested
with supreme power; and he “calls” the Gentiles, that he
may bring them into a state of obedience, and may cause
them to submit to his word.

He says that they shall be ready to obey, though hitherto
they were unknown; not that the Son of God, by whom
they were created, did not know them, but because he paid
no regard to them’ until they began to be reckoned as be-
longing to the Church. God had ina peculiar manner called
the Jews ; the Gentiles appeared to be excluded as if they
did not at all belong to him. But now, addressing Christ,’
he promises that Christ shall constrain the Gentiles to obey
him, though formerly they were opposed to his authority.
He expresses this still more plainly in what immediately
follows.

A nation that knew not thee shall run to thee. By putting
the verb I¥)%, (yaritzt,) shall run, in the plural number, he
intends to explain more fully that the Church shall be col-
lected out of various peoples, so that they who were formerly
scattered shall be gathered into one body; for the word
“run” relates to harmony of faith. When he now says that
the Gentiles “did not know Christ,” he employs the expres-
sion in a different sense from that in which he said, a little

1 « Pource qu’elles ont esté mesprisees et rejettees.” “ Because they
were despised and rejected.”

2 «The question which has chiefly divided interpreters, in reference to
this verse, is, whether the object of address is the Messiah or the Church.
The former opinion is maintained by Calvin, Sanctus, and others ; the lat-
ter by Grotius and Vitringa. The masculine forms prove nothing either
way, because the Church is sometimes presented in the person of Israel,
and sometimes personified as a woman. The most natural supposition is,
that after speaking of the Messiah, he now turns to him and addresses him
directly.” —Alexander.

164 COMMENTARY ON ISAIAH. CHAP. LV. 5.

before, that they were unknown to Christ ; for all heathens
and unbelievers are declared, in a literal sense, to be in a
state of ignorance, in cansequence of their being destitute of
the light of heavenly doctrine, without which they cannot
have the knowledge of God. Although by nature the know-
ledge of God is engraven on the hearts of all men, yet it 1s so
confused and dark, and entangled by many errors, that, if |
the light of the word be not added to it, by knowing they —
know not God, but wander miserably in darkness.

Here we have a remarkable testimony of God as to the
calling of the Gentiles, for whom, as well as for the Jews,
Christ was appointed. Hence also we learn that God takes
care of us, if we bow to his authority, and not only such care
as he takes of all the creatures, but such care as a father
takes of his children. .

Yet the word “run” describes more fully the efficacy of
this calling, for the object of it is, that we shall obey God,
that we shall readily and cheerfully place ourselves before
him as teachable, and ready to comply with any expression
of his will; in like manner, as Paul shews that obedience
is the end of our calling. (Rom. i. 5; xvi. 26.) But as the
Gentiles were at a great distance from God, it was necessary
that they should labour earnestly to surmount every obstacle,
that they might draw near to him.

For the sake of Jehovah thy God. We shews what is the
source of this readiness and cheerfulness. It is because the
Gentiles shall know that they have to do with God ; for, if
we contemplate Christ merely as man, we shall not be
powerfully affected by his doctrine, but when we behold God
in him, an astonishing warmth of affection is kindled in our
hearts. Now, Christ is here described as a minister ap-
pointed by God to perform his work; for he assumes the
character of a servant along with our flesh, and in this re-
spect there is no impropriety in his being subjected to the
Father, as if he belonged to the rank of other men.

Yet we ought to keep in remembrance what we have fre-
quently seen as to the union of the Head and the members ;
for what is now said concerning Christ relates to the whole
body, and therefore the glorifying is common to the whole

CHAP. LY. 6. COMMENTARY ON ISATAI. ~~ 165

Church. Yet Christ always holds the highest rank ; for, being
raised on high, he is exalted above the whole world, that to
him there may be a concourse of all nations. In a word, he
shews that men obey Christ and submit to his doctrine, be-
eause God hath exalted him, and hath determined to make
his pre-eminence known to all men; for otherwise the
preaching of the gospel would be of little use, if God did not
give power and efficacy to his doctrine by the Spirit.

6. Seek ye Jehovah. After having spoken of the good suc-
cess of the gospel among the Gentiles, who formerly were
strangers to the kingdom of God, he urges the Jews to be
ashamed of loitering while others run; for since they were
the first who were called, it is shameful that they should be
last. This exhortation, therefore, relates strictly to the Jews,
to whom the example of the Gentiles is held out in order
to excite their jealousy ; in the same manner as the Lord
hath foretold that ‘he would provoke the Jews to jealousy
by a foolish nation.” (Deut. xxxii. 21.)

While he is found. “The time of finding” is here used
not exactly in the same sense as in Psalm xxxii. 6,’ but as
the time when God offers himself to us, as in other passages
he has limited a fixed day for his good-pleasure and our
salvation. (Is. xlix. 8.) Yet I readily admit that it like-
wise denotes the time when necessity prompts us to seek
God’s assistance ; but we ought chiefly to remember that
God is sought at a seasonable time, when of his own accord
he advances to meet us; for in vain shall indolent and slug-
gish persons lament that they had been deprived of that
grace which they rejected. The Lord sometimes endures
our sluggishness, and bears with us; but if ultimately he do
not succeed, he will withdraw, and will bestow his grace on
others. For this reason Christ exhorts us to walk while it
is day, for the night cometh when the means of pursuing
our journey shall be taken from us. (John xii. 35.) We
ought to draw high consolation from being assured that it is

* “Tn a time when thou mayest be found. Heb., in a time of finding.”
(ing. Ver.) Our author’s rendering is, ‘ Therefore shall every one that
is meek pray unto thee in the time of finding thee.” In his commentary
he makes reference to this passage of Isaiah.—-Zd.

166 COMMENTARY ON ISAIAH, CHAP. LY. 7.

not in vain for us to seek God. “Seek,” says Christ, “and
ye shall find ; knock, and it shall be opened ; ask, and it shail
be given to you.” (Matt. vii. 7.)

Call upon him while he is near. The word “ call” may
here be taken in a general sense ; but I think that it denotes
one description of “ seeking” God, which is of more import-
ance than all the others, as if he commanded us to betake
ourselves to him by prayers and supplications. He says that
he is “near,” when he opens the door and gently invites us
to come to him, or when he comes forth publicly, so that we
do not need to seek him through long windings. But we
must attend to Paul’s definition, who tells us that it denotes
the preaching of the gospel. (Rom. x. 8.) “The Lord is
nigh,” (Philip. iv. 5,) and exhibits himself to us, when the
voice of the gospel cries aloud ; and we do not need to seek
far, or to make long circuits, as unbelievers do; for he ex-
hibits himself to us in his word, that we, on our part, may
draw near to him.

7. Let the wicked man forsake his way. He confirms the
former statement ; for, having formerly called men to receive
the grace of God, he now describes more largely the manner
of receiving it. We know how hypocrites loudly call on God
whenever they desire relief from their distresses, and yet
shut up their hearts by wicked obstinacy ;* and therefore,
that the Jews may not be hypocritical in seeking God, he
exhorts them to sincere piety. Hence we infer that the doc-
trine of repentance ought always to accompany the promise
of salvation ; for in no other way can men taste the goodness
of God than by abhorring themselves on account of their
sins, and renouncing themselves and the world. And indeed
no man will sincerely desire to be reconciled to God and to
obtain pardon of sins till he is moved by a true and earnest
repentance.

By three forms of expression he describes the nature of
repentance,—/irst, “ Let the wicked man forsake his way ;”
secondly, “The unrighteous man his thoughts ;’ thirdly,
“Let him return to the Lord.” Under the word way he
includes the whole course of life, and accordingly demands

1 «Par une obstination mechante.”

CHAP. LY. 7. COMMENTARY ON ISAIAH. 167

that they bring forth the fruits of righteousness as witnesses
of their newness of life. By adding the word thoughts he
intimates that we must not only correct outward actions, but
must begin with the heart; for although in the opinion of
men we appear to change our manner of life for the better,
yet we shall have made little proficiency if the heart be not
changed.

Thus repentance embraces a change of the whole man ;
for in man we view inclinations, purposes, and then works.
The works of men are visible, but the root within is concealed.
This must first be changed, that it may afterwards yield
fruitful works. We must first wash away from the mind all
uncleanness, and conquer wicked inclinations, that outward
testimonies may afterwards be added. And if any man
boast that he has been changed, and yet live as he was wont
to do, it will be vain-boasting ; for both are requisite, con-
version of the heart, and change of life.

Besides, God does not command us to return to him before
he has applied a remedy to revolt; for hypocrites will will-
ingly endure that we praise what is good and right, provided
that they be at liberty to crouch amidst their filth, But we
ean have nothing to do with God if we do not withdraw from
ourselves, especially when we have been alienated by wicked
variance ; and therefore self-denial goes before, that it may
lead us to God.

And he will have mercy on him. We ought carefully to
examine this context, for he shews that men cannot be led
to repentance in any other way than by holding out assur-
ance of pardon. Whoever, then, inculcates the doctrine of
repentance, without mentioning the mercy of God and recon-
ciliation through free grace, labours to no purpose; just as
the Popish doctors imagine that they have discharged their
duty well when they have dwelt largely on this point, and
yet do but chatter and trifle about the doctrine of repent-
ance. But although they taught the true method of repent-
ing, yet it would be of little avail, seeing that they leave out
the foundation of freely-bestowed pardon, by which alone
consciences can be pacified. And indeed, as we have for-
merly said, a sinner will always shrink from the presence of

168 COMMENTARY ON ISAIAH. CHAP.LV.S8.

God so long as he is dragged to his judgment-seat to give
an account of his life, and will never be subdued to fear and
obedience till his heart is brought into a state of peace.

For he aboundeth in pardoning. Now, because it is diffi-
cult to remove terror from trembling minds, Isaiah draws an
argument from the nature of God, that he will be ready to
pardon and to be reconciled. Thus the Holy Spirit dwells
on this part of doctrine, because we always doubt whether
or not God is willing to pardon us; for, although we enter-
tain some thoughts of his mercy, yet we do not venture fully
to believe that it belongs to us. It is not without reason,
therefore, that this clause is added, that we may not be hin-
dered by uncertainty or doubt as to his infinite compassion
toward us.

8. For my thoughts are not your thoughts. This passage
is expounded in various ways. Some think that it condemns
universally the life of men, that they may not be satisfied
with it or flatter their vices; for we cannot approach to God
but by taking away a false conviction of our own righteous-
ness. And indeed none call for physicians but those who
are driven by the violence of disease to seek both health and
remedies. Accordingly, this passage is compared by them
to that saying of our Lord, “What ranks high among men
is abomination in the sight of God.” (Luke xvi. 15.)

But the Prophet’s meaning, I think, is different, and is
more correctly explained, according to my judgment, by
other commentators, who think that he draws a distinction
between God’s disposition and man’s disposition. Men are
‘wont to judge and measure God from themselves ; for their
hearts are moved by angry passions, and are very difficult to
be appeased ; and therefore they think that they cannot be
reconciled to God, when they have once offended him, But
the Lord shews that he is far from resembling men. As if
he had said, “ I am not a mortal man, that I should shew
myself to be harsh and irreconcilable to you... My thoughts
are very different from yours. If you are implacable, and
can with difficulty be brought back to a state of friendship

1 « Pour vous estre rude et ennemi a jamais.” So as to be harsh and
an enemy to you for ever.”

* QOHAP, LV. 9. COMMENTARY ON ISAIAH, 169

with those from whom you have received an injury, I am
not like you, that I should treat you so cruelly.”

9. For as the heavens are higher than the earth. This
agrees well with that passage in which David, describing
the mercy of God, says, (Ps. cili, 11,) that it isas much more
excellent ‘“‘as the heavens are higher than the earth ;” for
although the application is different, yet the meaning is the
same. In short, God is infinitely compassionate and infi-
nitely ready to forgive ; so that it ought to be ascribed ex-
clusively to our unbelief, if we do not obtain pardon from
him."

There is nothing that troubles our consciences more than
when we think that God is like ourselves ; for the conse-
quence is, that we do not venture to approach to him, and
flee from him as an enemy, and are never at rest. But they
who measure God by themselves as a standard form a false
idea and altogether contrary to his nature ; and indeed they
cannot do him a greater injury than this. Are men, who
are corrupted and debased by sinful desires, not ashamed to
compare God’s lofty and uncorrupted nature with their own,
and to confine what is infinite within those narrow limits by
which they feel themselves to be wretchedly restrained? In
what prison could any of us be more straitly shut up than in
‘our own unbelief ?

This appears to me to be the plain and simple meaning of
the Prophet. And yet I do not deny that he alludes, at the
same time, to the life of men such as he formerly described
it to be. Ina word, he means that men must forget them-
selves, when they wish to be converted to God, and that no
obstacle can be greater or more destructive than when we

' «Do not think,” saith God, “that what I promise is difficult, and let
it not seem incredible to you, that a wicked and unjust man, or the people
of the Jews, or all who among the Gentiles knew not God, can be saved.
Consider this, that there is a wide difference between your purposes and
mine, and that the difference of will is as great as the difference of nature ;
for there are many thoughts in the heart of a man, but the purpose of the
Lord endureth for ever. You, like men who often repent of what they
have promised, have thrown down the ancient will, and have set up in
its place a modern will. But the thoughts of his heart are from gene-
ration to generation, and whatever he hath decreed cannot be changed.” —
Jerome.

170 COMMENTARY ON ISAIAH, CHAP, LV.10, *

think that God is irreconcilable. We must therefore root
out of our minds this false imagination.
Moreover, we learn from it how widely they err who abuse

the mercy of God, so as to draw from it greater encourage-

ment to sin. The Prophet reasons thus, “ Repent, forsake
your ways; for the mercy of God is infinite”” When men
despair or doubt as to obtaining pardon, they usually become
more hardened and obstinate ; but when they feel that God
is merciful, this drawsand converts them. It follows, there-
fore, that they who do not cease to live wickedly, and who
are not changed in heart, have no share in this mercy.

10. Surely, as the rain cometh down. After having
spoken of God’s tender affection and inconceivable forbear-
ance towards us, he again brings forward the promises, that,
by relying on them, we may banish all doubt of being free
from every danger. It would be of little avail to speak to
us about the nature or the secret purpose of God, if we were
not reminded of “the word,” by which he reveals himself.
Now, God speaks openly to us, so that it is unnecessary to
make longer inquiry. We must therefore come to the word,
in which his will is declared without obscurity, provided that
all our senses are confined within those limits; for otherwise
we remain in suspense, and doubt what he has determined
concerning us, even though the Lord declare a thousand
times that he is altogether unlike men; for, although men

acknowledge this, yet they wish to be certain about them- —

selves and their salvation.’ For this reason we ought care-
fully to observe the order which is followed by the Prophet.
Thus also Moses recalled the people to the knowledge of
God. “Say not thou, Who shall ascend to heaven? or, Who
shall descend into the deep? The word is nigh, in thy
mouth and in thy heart.” (Deut. xxx. 12.) “That is,”
saith Paul, “the word of faith which we preach.” (Rom.
x. 8.)

He employs a comparison drawn from daily experience

1 J,esquels desirent (s'ils veulent dire la verité) estre certains de leur
salut, et que ce quils deviendront.” “ Who desire (if they are willing to
tell the truth) to be certain about their salvation, and what shall become
of them.”

oB
t<
i ‘
a
wee

CHAP, Ly. 10. COMMENTARY ON ISATAH. 171

and wonderfully appropriate ; for, if we see great efficacy in
the rain, which waters and fertilizes the earth, much greater
efficacy will God display in his word. The rain is transitory
and liable to corruption ; but the word is eternal, unchange-
able, and incorruptible, and cannot, like the rain, vanish
away.

That we may more fully understand the Prophet’s words,
we must keep in view the end at which he aims. Men doubt
if God will actually perform what he promises in his word ;
for we look upon the word, as if it were suspended in the
airand had no effect. How shocking this is, he demonstrates
from the very course of nature; for it is in the highest de-
gree unreasonable to ascribe less to the word than to a dumb
creature; and therefore he teaches us, that his word never
fails of its effect. Some understand this to mean that the
preaching of the Gospel is never unprofitable, but always
produces some fruit. This is true in itself; for the Lord
worketh by his Spirit, and “giveth increase,” (1 Cor. iil. 7,)
so that the labour of his servants is not unproductive. But
the Prophet’s meaning was different ; namely, that God does
not speak in vain or scatter his promises into the air, but
that we shall actually receive the fruit of them, provided
that we do not prevent it by our unbelief.

But watereth the earth, and causeth it to bring forth. He
mentions two effects produced by the watering of the rain,
which fertilizes the earth; first, that men have abundance
of food for their support ; and secondly, that they have seed
for procuring a crop in the following year. If therefore in
things of a transitory nature the power of God is so great,
what must we think of the word ?

1 « These words depend on what goes before, and their meaning may
thus be briefly stated. Let not the people refuse to believe that a wicked
man, after having committed great crimes, shall suddenly be saved. For
my thoughts are not as the thoughts of men; and as far as heaven is dis-
tant from the earth, so far are my thoughts separated from the thoughts
of men. Iam most merciful and ready to forgive. Would you wish to
have another metaphor? As the rain and snow come down from heaven,
and do not return thither, but water and refresh the earth, and cause it
to bring forth various productions, that the corn-fields may produce abun-
dance of bread for the use of men; so the word of my promise, which I

have promised once and again, and which hath gone out of my mouth,
shall not be void, but all shall be actually fulfilled.” —Jerome.

172 COMMENTARY ON ISAIAH, CHAP, LY. 12.

11. So shall my word be. The word goeth out of the mouth
of God in such a manner that it likewise “ goeth out of the
mouth” of men ; for God does not speak openly from heaven,
but employs men as his instruments, that by their agency
he may make known his will. But the authority of the pro-
mises is more fully confirmed, when we are told that they
proceed from the sacred mouth of God. Although, therefore,
he brings. forward witnesses from the earth, he declares that
all that they have promised shall be ratified and sure; and,
in order to impress more deeply on the minds of men the
power and efficacy of preaching, he declares that he does not
cast that precious seed at random, but appoints it fora fixed
purpose, and consequently that we ought to entertain no
doubt as to the effect ; for there is nothing to which mortals
are more prone than to judge of God from themselves so as
to withhold belief from his voice.

This doctrine must be frequently repeated and inculeated,
that we may know that God will do what he hath once
spoken. For this reason, when we hear the promises of
God, we ought to consider what is his design in them; so
that, when he promises the free pardon of our sins, we may
be fully assured that we are reconciled through Christ. But,
as the word of God is efficacious for the salvation of believers,
so it is abundantly efficacious for condemning the wicked ;
as Christ also teacheth, “The word which I have spoken,
that shall judge him at the last day.”

12. Therefore ye shall go out with joy. The Prophet con-
cludes the subject of this chapter; for, when he spoke of
the mercy of God, his object was, to convince the Jews that
the Lord would deliver them. He now applies to his pur-
pose what was contained in his discourse concerning the in-
finite goodness of God, and shews that his thoughts are very
unlike the thoughts of men. And the true way of teaching
is this, that we should apply general statements for present
use. Finally, he treats of the restoration of the people, which
depended on the undeserved mercy of God.

The mountains and hills shall break out before you. By
“the mountains and hills’ he means that everything which
they shall meet in the journey, though in other respects it

q

ipa ss

CHAP. LY. 13. COMMENTARY ON ISAIAH. 173

be injurious, shall aid those who shall return to Jerusalem.
They are metaphors, by which he shews that all the crea-
tures bow to the will of God, and rejoice and lend their aid
to carry on his work. He alludes to the deliverance from
Egypt, (Ex. xiv. 22,) as is customary with the Prophets ; for
thus is it described by the Psalmist, “The mountains leaped
like rams, and the hills like lambs. What ailed thee, O sea,
that thou fleddest, and Jordan, (Josh. iii. 16,) that thou wast
driven back?” (Ps. exiv. 4, 5.) For the restoration of the
Church may be regarded as a renovation of the whole world,
and in consequence of this, heaven and earth are said to be
changed, as if their order were reversed. But all this de-
pended on former predictions, by which they had received a
promise of their return.

13. Instead of the bramble’ shall come up the fir-tree. He
still extols the power of God, which would be visible in the
restoration of the people; for he shews that the change will
be such that they shall have an easy road to return. Some
explain it allegorically, and suppose that by ‘“‘ brambles” are
meant men who wish to do injury, and who inflict wounds
on others, and that these shall be “fir-trees,” that is, trees
that bear fruit and that are useful to their neighbours; but
in expositions of that kind ingenuity is carried to excess.
When they say that these things relate to the kingdom of
Christ, and on that account ought to be understood in a spi-
ritual sense, I agree with them ; for the Prophet begins with
the departure from Babylon, and includes the whole condi-
tion of the Church, till Christ was manifested to the world.
But the propriety of that allegory must not therefore be ad-
mitted ; for he speaks of the departure from Babylon, and,
in order to open it up for his people, he says that he will
remove every obstacle, and will supply them with everything
necessary, so that they shall suffer no inconvenience. In
like manner, when Christ promises the benefit of redemption,
he likewise takes away everything that would injure or
retard, and even turns those things to a different and totally
opposite purpose, that from them also they may receive some
benefit. All things (Rom. viii. 28) tend to the advantage of

«Instead of the thorn.”—Eng. Ver.

174 COMMENTARY ON ISAIAH. CHAP, LVI,
believers, and those things which would otherwise be in-
jurious and destructive, are employed by God as remedies to
purify them, that they may not be devoted to the world,
but may become more ready and cheerful in the service of
their Master.?

And shall be to Jehovah for a name. When he says that
it shall be to God “for a name,” he shews what is the design
of the restoration of the Church. It is, that the name of
God may be more illustrious among men, and that the re-
membrance of him may flourish and be maintained. On this
account he adds that it shall be a perpetual sign, that is, a
monument, and, as we commonly say, a memorial; and
although, amidst these tempests, the Church be tossed and
agitated in various ways, yet, because the Lord wishes that
the remembrance of his name may be everlasting, he will
guard and defend her.

CHAPTER LVI.

1. Thus saith the Lord, Keep ye 1. Sic dicit Iehova: COustodite

judgment, and do justice: for my sal-
vation is near to come, and my right-
eousness to be revealed.

2. Blessed is the man that doeth
this, and the son of man that layeth
hold on it; that keepeth the sabbath
from polluting it, and keepeth his
hand from doing any evil.

3. Neither let the son of the
stranger, that hath joined himself
to the Lord, speak, saying, The
Lord hath utterly separated me from
his people: neither let the eunuch
say, Behold, I am a dry tree. -

4. For thus saith the Lord unto
the eunuchs that keep my sabbaths,
and choose the things that please me,
and take hold of my covenant ;

5. Even unto them will [ give in
mine house, and within my walls, a
place and a name better than of sons
and of daughters: I will give them
an everlasting name, that shall not
be cut off.

judicium, et facite justitiam ; quon-
lam propingua est salus mea, ut
veniat ; et justitia mea, ut reveletur.

2. Beatus homo qui fecerit hoe,
et fillus hominis qui hoe apprehen-
derit ; custodiens sabbatum, ita ut
non violet illud; et custodiens man-
um suam, ut ab omni malo abstineat.

3. Et ne dicat filius alienus aggre-
gatus ad Jehovam, dicendo, Sepa-
rando separavit me Iehova a populo
suo; et ne dicat eunuchus, Ego sum
lignum aridum.

4. Quoniam sic dicit Iehova, eu-°
nuchis qui custodiunt sabbata mea,
et eligunt que mihi placent, atque
apprehendunt foedus meum ;

5. Dabo eis in domo mea et intra
muros meos locum, et nomen melius
quam filiorum et filiarum; nomen
perpetuum dabo eis, quod non dele-
bitur.

1 « Au service de leur maistre.”

CHAP, LVI. l.

6. Also the sons of the stranger,
that join themselves to the Lord, to
serve him, and to love the name of
the Lord, to be his servants, every
one that keepeth the sabbath from
polluting it, and taketh hold of my
covenant ;

7. Even them will I bring to my
holy mountain, and make them joy-
ful in my house of prayer: their
burnt-offerings and their sacrifices
shall be accepted upon mine altar;
for mine house shall be called an
house of prayer for all people.

8. The Lord God, which gather-
eth the outcasts of Israel, saith, Yet
will I gather others to him, besides
those that are gathered unto him.

9. All ye beasts of the field, come
to devour; yea, all ye beasts in the
forest.

10. His watchmen are blind: they
are all ignorant, they are all dumb
dogs, they cannot bark; sleeping,
lying down, loving to slumber.

11. Yea, they are greedy dogs
which can never have enough, and
they are shepherds that cannot un-
derstand: they all look to their own
way, every one for his gain, from his
quarter.

12. Come ye, say they, I will
fetch wine, and we will fill ourselves
with strong drink; and to-morrow
shall be as this day, and much more
abundant.

COMMENTARY ON ISAIAH. 175

6. Filios, inquam, alieni, qui ag-
gregati erant ad Iehovam, ut minis-
trent ei, et diligant nomen Jehove;
ut sint illi in servos, quisquis custo-
dierit sabbatum, ita ut non profanet
illud, et amplexus fuerit fcedus
meum.

7. Hos adducam in montes sanc-
titatis mez; et letificabo eos in
domo orationis mee. Holocausta
eorum et sacrificia grata erunt in
altari meo; quoniam domus mea
Domus orationis vocabitur cunctis
populis.

8. Dicit Dominus Iehova, qui
congregat expulsos Israel: Adhuc
congregabo super eum congregatos
ejus.

9. Omnes bestiz agri, venite ad
devorandum, omnes bestiz sylves-
tres.

10. Speculatores ejus ceeci, omnes
nesclerunt, omnes canes muti, nes-
ciunt latrare, jacentes dormiunt,
amant dormitationem. ‘

11. Et canes illi anima fortes
nesciunt saturitatem; pastores ipsi
nesciunt, nec intelligunt; universi
respiciunt ad vias suas; quisque ad
commodum suum a fine ejus (vel,
suo).

12. Venite, accipiam vinum, pot-
abimus siceram ; et erit sicut hodie,
ita crastinus dies, vel major, excell-
entior multo.

1. Thus saith Jehovah. This is a remarkable passage, in

which the Prophet shews what God demands from us, as
soon as he holds out tokens of his favour, or promises that
he will be ready to be reconciled to us, that our reconcilia-
tion may be secured. He demands from us such a conver-
sion as shall change our minds and hearts, that they may
forsake the world and rise towards heaven; and next he
likewise calls for the fruits of repentance.

Keep ye judgment, and do righteousness. Under the names
“judgment” and “ righteousness,” he includes all the duties
which men owe to each other, and which consist not only in
abstaining from doing wrong, but also in rendering assistance

176 COMMENTARY ON ISAIAI. CHAP, LVI, 2.

to our neighbours. And this is the sum of the second table
of the Law, in keeping which we give proof of our piety, if
we have any. For this reason the prophets always draw our
attention to that table; because by means of it our real
character is better known, and true uprightness is ascer-
tained; for hypocrites, as we have formerly seen,’ often
practise deceit by ceremonies.

For my salvation 1s near, and my righteousness. He
assigns the reason, and at the same time points out the
source and the cause why it is the duty of all to devote
themselves to newness of life. It is because “the righteous-
ness of the Lord approaches to us,” that we, on our part,
ought to draw near to him. The Lord calls himself “right-
eous,” and declares that this is “his righteousness,’ not be-

cause he keeps it shut up in himself, but because he pours it |

out on men. In like manner he calls it “his salvation,” by
which he delivers men from destruction.

Although this discourse was addressed to the Jews, that,
by sincere affection of heart, and by the practice of integrity,
they might shew their gratitude to God their Redeemer, yet
it refers to every one of us; for the whole world is ruined in
itself, if it do not obtain salvation from God alone. We must
therefore attend to this exhortation, which instructs us that
the nearer we are to God, so much the more powerfully
ought we to be excited to the practice of godliness. Hence

also Paul admonishes believers,” “Cast away the works of -

darkness ; put on the armour of light ; for our salvation is
nearer than we thought.” (Rom. xiii. 11, 12.)

2. Happy is the man that shall do this. When he calls
those persons “ happy” who, having embraced this doctrine,
devote themselves to walk uprightly, he indirectly leads
us to conclude that many will be deaf or disobedient ;
but, lest their wickedness or indifference should retard the
elect, he recommends the exhortation which he has given
from the advantage which it yields. Thus, in order that
believers may abandon all delay, he exclaims that they are

‘ Commentary on Isaiah, Vol. i. pp. 56, 67.
2 « Admonneste les fideles.”

“a
a
ss
4

,
ey
e

CHAP. LVI. 2. COMMENTARY ON ISAIAH. 177

“happy” to whom it hath been given’ to possess such
wisdom.

Keeping the Sabbath. We have said that the words “ jus-
tice” and “judgment,” in the preceding verse, include all the
duties of the second table; but here he mentions the Sab-
bath, which belongs to the first table. I reply, as I have
already mentioned briefly, that they who live inoffensively
and justly with their neighbours, testify that they serve
God ; and therefore we need not wonder that the Prophet,
after having glanced at the second table, mentions also the
first; for both ought to be joined together. In aword, Isaiah
declares that he who shall obey God by keeping his law per-
fectly shall be “happy ;’ for the salvation and the righteous-
ness of God shall belong to him. Since, therefore, men wander
at random amidst their contrivances, and adopt various
methods of worshipping God, he shews that there is only
one way, that is, when men endeavour to frame and regulate
their life by the injunction of the Law; for otherwise they
will weary themselves in vain by taking other roads. In
short, this is a remarkable passage, shewing that nothing
pleases God but keeping the Law.

If the question be put, “Can men obtain righteousness
and salvation by their own works ?” the reply will be easy ;
for the Lord does not offer salvation to us, as if he had been
anticipated by our merits, (for, on the contrary, we are anti-
cipated by him,) but offers himself freely to us, and only de-
mands that we, on our part, draw near to him. Since there-
fore he willingly invites us, since he offers righteousness
through free grace, we must make every effort not to be de-
prived of so great a benefit.

Again, because the Sabbath, as Moses declares, (Exod.
xxxl. 13, 17,) and as Ezekiel (xx. 12) repeats, was the most
important symbol of the worship of God, so by that figure of
speech in which a part is taken for the whole, and which is
called a synecdoche, the Sabbath includes all the exercises of
religion. But we must view the Sabbath in connection with
everything that attends it; for God does not rest satisfied
with outward ceremony, or delight in our indolence, but

1 Ausquels la grace a esté faite.” “To whom grace hath been given.”
VOL, IV. M

178 COMMENTARY ON ISAIAH. CHAP. LVI. 3-

demands from us earnest self-denial, that we may be entirely
devoted to his service.

So that he may not profane it. This clause is commonly
rendered, “That he may not profane it ;” and literally it
runs thus, “From profaning it;’ and therefore we have
thought it proper to prefix the word “so” to the clause, “ So
that he may not profane it,” in order to remove all ambiguity.

And keeping his hand, that he may abstain from all that is
evil. He now adds another synecdoche, to describe the duties
which men owe to each other. The amount of it is, that
there is no other way of serving God aright but by sincere
piety and a blameless life, as he has also included in these
two parts the rule of leading a holy life. In a word, it is
an exposition of true righteousness which is contained in the
Law of the Lord, that we may acquiesce in it; for in vain
do men seek any other road to perfection. Here also are
thrown down all false worship and superstitions, and, finally,
everything that is contrived by men in opposition to the
word of God.

8. And let not+the son who is a foreigner’ say. The Pro-
phet shews that this grace of God shall be such that even
they who formerly were estranged from him, and against
whom the door might be said to have been shut, may obtain
a new condition, or may be perfectly restored. And he meets
their complaint, that they may not say that they are rejected,
or unworthy, or “foreigners,” or excluded by any mark; for
the Lord will remove every obstacle. This may refer both
to Jews, who had been brought into a condition similar to
that of foreign nations by a temporary rejection, and to the
heathen nations themselves. For my own part, I willingly
extend it to both, that it may agree with the prediction of
Hosea, “I will call them my people who were not my people.”
(Hos. i. 10.)

1“ The essential meaning of this verse is, that all external disabilities
shall be abolished, whether personal or national. To express the latter,
he makes use of the phrase 13) }3, (b2n nzkar,) which strictly means not
‘the son of the stranger,’ as the common version has it, but ‘the
son of strangeness,’ or ‘of a strange country ;’ 13) (nékar) correspond-
mee the German Fremde, which has no equivalent in English.”—Aleg-
ander.

OHAP. LVI. 3. COMMENTARY ON ISAIAH, 179

Joined to Jehovah. When he says that they are “joined
to God,” he gives warning that this consolation belongs to
those only who have followed God when he called them ; for
there are many “eunuchs’ on whom God does not bestow
his favour, and many “foreigners” who do not join them-
selves to the people of God. This promise is therefore
limited to those who have been called and have obeyed.

By calling them “ foreigners’ and “ eunuchs,” he describes
under both classes all who appear to be unworthy of being
reckoned by God in the number of his people ; for God had
separated for himself a peculiar people, and had afterwards
driven them out of his inheritance. The Gentiles were en-
tirely shut out from his kingdom, as is sufficiently evident
from the whole of Scripture. Paul says, “ Ye were aliens from
the commonwealth of Israel, and strangers to the covenants
of promise, having no hope, and without God in the world.
But now by Christ Jesus, ye who formerly were far off have
been made nigh by the blood of Christ.” (Eph. ii. 12, 13.)

The Gentiles, therefore, might at first doubt whether or
not the benefit of adoption, which was literally intended for
the Jews, belonged to them. We see also how much the
Apostles shrunk from it, when the Lord commanded them
(Mark xvi. 15,) to “preach the Gospel through the whole
world ;” for they thought that the doctrine of salvation was
profaned if it was communicated indiscriminately to Gentiles
as wellas to Jews. The same hesitation might harass the
elect people, from the time that their banishment from the
holy land became a sign of the rejection of them ; and there-
fore the Prophet commands them to dismiss their doubts.

And let not the eunuch say. By the same figure of speech,
in which a part is taken for the whole, he includes under
this designation all who bore any mark of disgrace which
kept them apart from the people of God; for “eunuchs,”
and those who had no children, appeared to be rejected by
God and shut out from the promise which the Lord had
made to Abraham, that “ his seed should be as the stars of
heaven, (Gen. xv. 5,) and as the sand of the sea.” (Gen.
xxii. 17.) In a word, he warns all men against looking at
themselves, that they may fix their minds exclusively on

180 COMMENTARY ON ISAIAH. CHAP. LVI. &

God’s calling, and may thus imitate the faith of Abraham,
(Gen. xv. 6,) who did not look at either his own decayed
body or the barren womb of Sarah, so as through unbelief to
dispute with himself about the power of God, but hoped
above all hope. (Rom. iv. 18-20.) The Prophet addresses
persons who were despised and reproached; for, as Peter
says, “there is no respect of persons with God, but in every
nation he who feareth him, and worketh righteousness, is
accepted by him.” (Acts x. 34, 35.)

4. For thus saith Jehovah. Now follows a oor cealaa
for the sincere worshippers of God, who keep the sabbaths
and follow the righteousness of the Law, though they be
“eunuchs,” or labour under any other obstruction, shall
nevertheless have a place in the Church. He appears to
annihilate in this manner all the external marks? in which
alone the Jews gloried ; for the high rank of the Church is
not external, but spiritual ; and although believers have no
emblems of distinction in the eyes of the world, and are even
despised and reproached, yet they rank high in the sight of
God.

And choose the things that please me, and take hold of my
covenant. With the “keeping of the Sabbath,” he connects
obedience and adherence to “ the covenant ;’ and hence we
may readily infer that, when he spoke hitherto about the
Sabbath, he had in view not an idle ceremony but perfect
holiness. At the same time, he again lays a restraint on
the children of God, not to make even the smallest departure

from the injunction of the Law; for they are permitted to —

“choose,” not whatever they think fit, but that which God
declares to be pleasing and acceptable to himself. Where-

fore both hypocrisy and inconsiderate zeal are here con-_

demned, when God not only contrasts his own command-
ments with the inventions of men, but enjoins them earnestly
to “take hold of his covenant.”

1 According to the Law, (Deut. xxiii. 1,) eunuchs could not be received
into the Hebrew nation; so that their situation, in that respect, was the
same as that of the foreigners who were formerly mentioned. Of what
use (might such a person say) are those splendid promises to me, who can-
not be admitted into the Jewish commonwealth ?”’— Rosenmiiller.

2 « Toutes les marques exterieures.”

|
\
; +

a
ah.
‘
a
’
.
’

CHAP. LVI. 5. COMMENTARY ON ISAIAH. 181

5. I will give to them in my house. Here we see that all
men, however unworthy, may obtain admission into the
kingdom of God. He alludes to Jerusalem, and to the
temple in which the Lord placed a memorial of his name.
No place was given in it to any but to the Jews alone; and
they would have reckoned the temple to be polluted, if any
of the Gentiles had entered into it. Hence also a serious
insurrection arose against Paul for having brought into the
temple uncircumcised persons. The Lord now admits, with-
out distinction, those whom he previously forbade ; and in-
deed he set aside this distinction, when we, who were the
children of strangers, were brought by him into the temple,
that is, into his Church, which is not confined, as formerly,
within those narrow limits of Judea, but is extended through
the whole world.

A place anda name. ‘T (ydd) is here put for place, as
in many other passages. It might also be supposed to de-
note ‘ authority,” or “ power ;” for they shall be elevated to
such dignity as to be accounted the children of God.

Better than of sons and of daughters. A question may
arise, Does the Lord compare the Jews who were at that time
in the Church, with the believers whom he shall afterwards
place in their room; or, does he contrast the future condi-
tion of the people with their condition at that time?
For it is certain that “the name” of the Gentiles is “ better”
than that of the Jews, who were “ cut off on account of their
unbelief ;” and we have succeeded in their room, “as wild
olives ingrafted into a good olive tree,” as Paul says. (Rom.
xi. 24.) The meaning might therefore be, that ‘‘ eunuchs”
and “foreigners” shall have “a better name” than children
and domestics, who were regarded as God’s heritage. But
I choose rather to explain it in a different manner, namely,

that the dignity of believers shall be higher under Christ

than it was under the Law. The patriarchs had a very ex-
cellent “ name,’ when they called upon God as their Father,
and were joined in covenant with him; but the grace of God
has been far more abundantly poured out upon us since the
coming of Christ ; and therefore we have obtained in him a
far more excellent name.

182 COMMENTARY ON ISAIAH. CHAP. LVI. 6

A perpetual name. He calls this name “perpetual,” be-
cause it is written in heaven, where it shall live and flourish
throughout all ages. Wicked men wish to have their name
made illustrious in this world, and labour to promote their
reputation, that the remembrance of their name may last for
ever ; but it is fading and of short duration. But far differ-
ent is this name; for it makes us heirs of the heavenly king-
dom, so that in the presence of angels we are reckoned to be
the children of God.

We might also interpret [2°32/5 (mibbanim) to mean,
“than the name which is derived from children ;”! for men,
by having children, do in some respect perpetuate their own
name. He promises that this name shall be far more ex-
cellent. But I prefer to follow the former exposition.

6. The children of the foreigner, who shall be joined to
Jehovah. He repeats the same thing which he had formerly
said, that God will open the doors of his temple to all men
without distinction, so that there shall no longer be a dis-
tinction between the Jew and the Greek. He declares that
those whom God brings into a state of friendship with him-
self by the word, which is the bond of our adoption, are
“joined to God.” This is “the betrothing in merey and
faithfulness” which is mentioned by Hosea. (Hos. ii. 19, 20.)
Not only does he grant to them a temple in which they may
adore him as the body of the people were wont to do, but he
assigns to them a more honourable rank, that they may min-

ister to him ; that is, God acknowledges as priests or Leyites —

those who were formerly heathens.

And that they may love the name of Jehovah. We must
observe the end of the calling, which is here stated; for he
says that they shall be God’s ministers on condition that
they love his name. Thus hypocrites are here excluded ;
for the calling joins two things together, that we serve God,
and that our service be with a ready and cheerful disposition
of mind. There can be no worship of God, if we do not will-

1« A place and name more excellent than that which comes from chil-
dren.” —Doederlein. “ More excellent and longer lived than that name
which the fathers of families procure for themselves by the succession of
posterity.” —Rosenmiiller.

oT earn,

CHAP. LVI. 7. COMMENTARY ON ISAIAH. 183

ingly and readily yield obedience. What is said about alms,
that “God loveth a cheerful giver,” (2 Cor. ix. 7,) ought to
be applied to every part of life, that we render to God will-
ing service.

Whosoever shall keep my Sabbath. Ue again mentions
the Sabbath ; and we have said that under this word is in-
cluded the whole worship of God. In observing it the people
overlooked that which was of the highest importance ; for,
by resting satisfied with outward ceremony, they neglected
the truth, that is, reformation of life. The Lord enjoined
them to rest in such a manner as to keep both their hands
and their minds from all crime and wickedness.

And shall embrace my covenant. Here he describes the
zeal and steadfastness of those who submit themselves to
God and cleave to his word ; and therefore, if we are joined
to God by a covenant, we ought to hold by it constantly,
and adhere firmly to sound doctrine, so that it may not be
possible to withdraw or separate us from him in any manner.

7. These will I bring. By these modes of expression he
describes what he had formerly stated, that foreigners who
were formerly excluded from the Church of God, are called
to it; so that henceforth the distinction between circumcision
and uncircumcision shall be abolished. This cannot refer to
proselytes, who were received into the number of God’s
people by circumcision, for that would have been nothing
new or uncommon; but he testifies that the grace of God
shall be diffused throughout the whole world; and this can-
not be accomplished without uniting the Gentiles to the Jews
so as to form one body, which happened when the difference
between circumcision and uncircumcision was taken out of
the way. There is therefore nothing now to prevent Gentiles
from ministering to God, seeing that they have been called
into the temple, that is, into the assembly of believers. Not,
only so, but we saw a little before, that the priesthood is re-
moved from the tribe of Levi, not only to the whole body of
the people, but even to foreigners.

How strongly the Jews abhor this sentiment is well known;
for, although they read these words of the Prophet, yet they
reckon it to be utterly monstrous that the Gentiles should

184 COMMENTARY ON ISAIAH. CHAP. LVI. 7.

be called to this distinguished benefit of God which was
especially intended for them. Yet the Prophet’s meaning
is so plain, that it cannot without the greatest impudence
be called in question. Heextols this grace from the fruit
which it yields ; for true and perfect happiness is, to be re-
conciled to God and to enjoy his favour. We know, indeed,
that wicked men indulge excessively in mirth; but that
mirth is turned into gnashing of teeth, because the curse of
God rests upon it. But God fills the hearts of believers with
the most delightful joy, not only by shewing that he is re-
conciled to them, but by the manifestation of his favour and
kindness in their prosperity. Yet their highest joy is that
which springs from “peace” of conscience, which Paul
ascribes to “the kingdom of God,” (Rom. xiv. 17,) and which
we enjoy when we are reconciled to God by Christ. (Rom.
y. 1.) |
Their burnt-offerings and sacrifices shall be acceptable.
He proniises that their sacrifices shall be acceptable to him,
because all have been called on this condition, that they shall
offer themselves and all that they have to God. By the
word “ sacrifices,” he means such spiritual worship of God as
is enjoined in the Gospel ; for the Prophet spoke in aecord-
. ance with what was customary in his time, when the worship
of God was wrapped up in a variety of ceremonies. But
now, instead of sacrifices, we offer to God praises, thanks-
givings, good works, and finally ourselves. When he de-
clares that they shall be acceptable, let us not imagine that
this arises from their own value or excellence, but from God’s
undeserved kindness ; for he might justly reject them, if he
looked at them in themselves. This ought to be a spur to
excite in us a strong desire to worship God, when we see that
our works, which are of no value, are accepted by God as if
they had been pure sacrifices.

He adds, On my altar ; because in no other manner could
the sacrifices be acceptable to God than “on the altar,” by
which “ they were sanctified.” (Matt. xxiii. 19.) Thus all
that we offer will be polluted, if it be not “sanctified” by
Christ, who is our altar.

For my house shall be called a house of prayer. Formerly

ee

CHAP. LVI. 7. COMMENTARY ON ISAIAH. 185

the temple was appointed for the Jews alone, whom in an
especial manner the Lord desired to call upon him ; for,
when Paul shews that the Jews have a superiority over the
Gentiles, he says that Narpeia, that is, “the worship of God,”
is theirs. (Rom. ix. 4.) Thus by an extraordinary privi-
lege, such as the rest of the nations were not permitted to
enjoy, a temple was built among them. But now the dis-
tinction has been removed, and all men, to whatsoever nation
or place they belong, are freely admitted into the temple,
that is, into the house of God. This temple has been en-
larged to such a degree, that it extends to every part of the
whole world ; for all nations have been called to the worship
of God.

Here we have the manifest difference between the Law
and the Gospel; for under the Law the true worship of God
was observed by one nation only, for whose sake the temple
was especially dedicated to him; but now all are freely ad-
mitted without distinction into the temple of God, that they
may worship him purely in it, that is, everywhere. We must
attend to the form of expression, which is customary and
familiar to the Prophets, who employ, as we have already
said, figures that correspond to their own age, and, under
the name of “Sacrifices” and of “the Temple,” describe the
pure worship of God. He paints the spiritual kingdom of
Christ, under which we may everywhere “lift up pure hands,”
(1 Tim. ii. 8,) and call upon God; and, as Christ saith, God
is not now to be adored in that temple, but “the true wor-
shippers worship him in spirit and in truth.” (John iv. 24.)

For this reason we see a fulfilment of this plain prophecy,
namely, that “to all peoples the house of God hath become
the house of prayer,’ that all may “call upon him, Abba,
Father,” (Rom. viii. 15 ; Gal. iv. 6,) that is, in every language ;
that henceforth the Jews may not boast that they alone have
God. Thus the prophets were under a necessity of accom-
modating their discourse to their own time, and to the ordin-
ary services of religion, that they might be understood by
all; for the time of full revelation was not yet come, but the
worship of God was clothed with various figures. Yet un-
doubtedly the temple, which had been consecrated to the

186 COMMENTARY ON ISAIAH. CHAP. LVI. 8.

name of God, was actually his house; for he testified by
Moses that he would be in all places where he made mention
of his name, (Ex. xx. 24;) and Solomon, at the dedication
of the temple, said, “ When they shall come to pray in this
house, thou wilt hear in heaven, in thy habitation.” (1 Kings
viii. 30.) And accordingly Christ reproves the Jews for
“turning his Father’s house into a den of robbers,” (Matt.
xxi, 13; Mark xi. 17,) and connects this passage with a pas-
sage in the book of the Prophet Jeremiah. (vii. 11.)

Christ calls the temple “ the house of prayer,” with refer-
ence to that time when the Gospel had not yet been pub-
lished ; for although he was come, he was not yet known,
and the ceremonies of the Law were not abolished. But
when “the vail of the temple was rent,” (Matt. xxvii. 51,)
and pardon of sins was proclaimed, these applauses of the
temple ceased along with other ceremonies; for God began
to be everywhere called upon by “all peoples.”

Yet it must here be observed that we are called into the
Church, in order that we may call on God; for in vain do
they boast who neglect prayer and true calling upon God,
and yet hold a place in the Church. In whatever place we
are, therefore, let us not neglect this exercise of faith ; for
we learn from the words of Isaiah, as it is also said, (Ps. 1
14,) that this is the highest and most excellent sacrifice
which God demands; so that the holiness of the temple
consists in prayers being there offered continually.

8. The Lord Jehovah saith. Isaiah again confirms what
he formerly testified as to the restoration of the people ;
for although he extolled in lofty terms the grace of God, by
which he would deliver his people, yet the condition of the
Church was such that promises of this kind appeared to be
ridiculous. Such repetitions, therefore, are not superfluous,
but were necessarily added in order to strengthen feeble
minds, that they might be fully convinced of that which
was otherwise incredible.

Who gathereth the outcasts of Israel. It is with reference
to the subject in hand that he bestows on God this title ;
for it belongs to him to gather a scattered church, and the
same words, “he gathereth the outcasts of Israel,” are used

- Pa Se

CHAP. LVL. 9. COMMENTARY ON ISAIAH. 187

elsewhere in the same sense. (Ps. cxlvii. 2.) Thus he pro-
mises that he will assemble them, and not them only, but
that he will add to them various “ peoples,” that the Church
may be very numerously increased and multiplied. When-
ever therefore we are drawn by various calamities of the
Church to doubt as to his gathering them together, we ought
to interpose this shield. “It belongeth to the Lord to
gather the dispersed of Israel ; and, though they are widely
dispersed and scattered, yet he will easily and perfectly re-
store them.”

Still more will I gather upon him his gathered. I willingly
keep by the literal meaning of the words of the Prophet.
by, (gndl,) that is, “To,” or “ Upon ;” for he appears to me
to have in view what he had said in the former verse, that
the temple would be opened to all peoples ; and he means
that he will yet add many others to the Jews who have been
gathered. This actually happened; for not only did he
gather the dispersed in Babylon, but he also gathered other
dispersions, which were frequent and almost of daily occur-
rence. Nor has he ever ceased to gather; so that he has
added a large mass to those who have been gathered.

9. All ye beasts of the field. This prediction appears to
be at variance with what goes before ; for what the Prophet
has hitherto said was full of the most delightful consolation,
but now heappearsto threaten fiercely, and to predict frightful
ruin. These statements might indeed appear to be contradic-
tory ; but, after having comforted believers, it ought not to
be thought inconsistent if he forewarn them of a future cala-
mity, that they might not lose courage when they saw every-
thing near destruction, and that necessity might likewise
prompt them to betake themselves more warmly and ear-
nestly to the grace of God. There is also another reason,
that hypocrites abuse the promises of God and hold them
out under false pretences, cherish unfounded hope, and inso-
lently boast of those things which do not at all belong to
them ; and therefore Isaiah intended to take from them the
ground of false boasting.

_ And thus his design was twofold ; first, that the hearts of
believers might not be discouraged by various calamities,

188 COMMENTARY ON ISAIAH. CHAP, LYE. 10.

which should bring them almost to utter destruction, and
that even when, amidst prosperity and peace, they beheld by
faith at a distance a future calamity, they might rest satis-
fied with this single consolation; and secondly, that he
might strike hypocrites with dread and horror, so that they
might not exalt themselves by vain confidence, or freely in-
dulge their sinful inclinations under the pretence of these
promises, For this reason God calls not men, but savage
“beasts,” that they might devour the people. He therefore
forbids believers to be alarmed and tempted to unbelief,
when these wild beasts shall be sent. And yet he intended
also to strike terror into them, that he might. arouse them
to repentance, and to exhort them to seek the mercy of God,
that the promises might not lose their value.

When he calls them “ beasts of the field,” he means beasts
of every kind, and includes not only the Babylonians and
Assyrians, but Antiochus, the Romans, and other enemies of
the people, who brought various calamities upon them. But
he has chiefly in view the defeat which they received from the
Babylonians, who carried them away into wretched bondage.

10. Her watchmen are blind. He now assigns the reason
why the people must be destroyed. It is because they are
governed by wicked princes and pastors; not that he wishes »
to throw the blame on them alone, and thinks that the peo-
ple are innocent, but because this was the beginning of the
evil. We are not exempted from blame, if we follow blind
guides, but, on the contrary, are justly punished for our
transgressions ; for the Lord takes away good guides from
those whom he intends to punish for their ingratitude.

By the word “ Watchmen” he means not only the pro-
phets, to whom was committed the office of teaching, but.
likewise judges, princes, and kings, who ought to have go-
verned everything in a proper manner. He includes both

1 « The prophets are called ‘ Watchmen,’ (Jer. vi. 17; Ezek. iii. 17;
xxxill. 2, 6, 7; Isa. lil. 8,) because it is their duty to see far, and to look
out, and carefully to observe the evils, and the causes of the evils which
may be pernicious to the people. The metaphor is drawn from guards or
military sentinels, who, being placed on the watch-towers of fortified citi”
carefully attend to everything that may bring mischief on the city.”—
Rosenmiiller.

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CHAP. LVI, LJ. COMMENTARY ON ISAIAH. 189

kinds of government, that of princes, and that of the minis-
ters of the word, whom the Lord has placed, as the two eyes
in the body, to govern the Church. Consequently, if they
are wicked or unfaithful, there cannot arise a more destruc-
tive plague to a commonwealth.

All are ignorant. First, he reproaches them with want of
knowledge ; for, as it is the chief excellence of a good shep-
herd to know his duty, that he may judge what is profitable
and what is pernicious to the flock, and to watch laboriously,
and to stand, as it were, on a watch-tower, that he may pro-
mote their safety in every respect, so nothing is more incon-
sistent with that office than ignorance and blindness. No
man, therefore, will be a good shepherd, unless he understands
the right method of governing the people. And hence we
see what we ought to think of the idols of our time, who
haughtily and insolently boast of the name of shepherds or
pastors ; for they are untaught and ignorant beasts.

All are dumb dogs. By calling them, secondly, “ dumb
dogs,’ he charges them with slothfulness and indifference ;
for, since it is the duty of a good shepherd to be industrious
and careful, when he calls them slothful and indifferent, he
shews that they had nothing about them that ought to be-
long toa shepherd. Thus, when we are deprived of good
shepherds, and when lazy or even savage beasts come in
their room, let us acknowledge God’s wrath, and let us know
that destruction is not far off; for the Prophet threatens and
foretells the ruin of the people, when shepherds are “ dumb.”

Hence also it follows, that God appoints them to discharge
the office of “dogs,” that is, to keep watch, to drive away
robbers and thieves, and not to permit them to enter into
the fold. Andif dogs are so faithful guardians and so warmly
attached to their masters, that they continually watch for
their safety, and do not cease to drive away, by barking,
those from whom danger is apprehended, shepherds, when
they give themselves up to sloth and drowsiness, ought to be
ashamed of being surpassed by a brute beast.

11. And those dogs strong of appetite. The third vice
which he remarks in wicked pastors is insatiable avarice.
Though they are lazy in all that relates to good government,

190 COMMENTARY ON ISAIAH. CHAP. LVI. 11.

yet they have a strong and ravenous appetite for food. Some
view the Prophet’s words as still more extensive, and as
meaning that they rule tyrannically. Ezekiel expressly
reproves them for this vice; for false prophets are commonly
fierce, and act cruelly and barbarously towards the people of
God. (Ezek. xxxiv. 4.) But if any person examine the
matter carefully, he will perceive that the Prophet speaks of
their insatiable avarice, which he afterwards describes by a
variety of expressions.

They look to their ways. That is, “They attend eagerly
to their own affairs; every person consults his own advan-
tage.’ In short, he means that there is no man who does
not wish to be preferred to others, as if every man had been
born for himself.

Every one to his gain from his ond WISP (mikkatzehii)
has received various expositions. Some render it, “In his
end,” that is, “In his affairs ;’ as if the reading had been,
wAYpA, (bekatzehi.) But this does not agree with the
Prophet's meaning. Others render it, “From the end of
his avarice.” I think that a more simple interpretation is,
“From his end,” that is, “On his part;’ or as we com-
monly say, (Chacun en son endroict,) “Every one in his
place.” Thus every one is bent on avarice, and draws and
appropriates everything to himself, and consults his own
advantage, without attending to the duties of his office.

Hence we learn, that no man can serve God who is
given up to wicked desires; and he who shall labour to
amass wealth, will not apply his mind to build up the
Church of the Lord. No kind of blindness can be more
dangerous than avarice; and so much the more ought it to
be avoided by pastors, if they wish to be faithful servants
of God. When we see the Prophet complaining of the bad
pastors of his time, let us not be alarmed if we meet with
the same thing in the present day, and let us not look upon

1 “From his quarter.” (Eng. Ver.) “Heb. ‘His extremity,’ his
quarter, be it ever so remote; that is, universally.”—Stock. “Literally,
‘From his extremity.’ Jerome correctly renders it, ‘From first to last,’
that is, without any exception; and that is the meaning which the word
bears in Gen. xix. 43; xlvii. 2; Ezek. xxxiii. 2.” Rosenmiiller. “ All
to a man,”—Doederlein.

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CHAP. LVI. 12. COMMENTARY ON ISAIAH. 191

it as an unusual occurrence that so few are earnestly em-
ployed in the work of the Lord.

12. Come ye, I will fetch wine. After having spoken of
the avarice and carelessness of pastors, he points out their
desperate wickedness and obstinacy ; for he represents them
as speaking,’ and brings forward their hard-hearted speeches,
from which it is evident that they could not be brought
back to the right path by any admonitions or threatenings,
but fearlessly despised them all. In another passage the
Prophet quoted the words of scorners, who, when the ser-
vants of God exhorted them to sackcloth and ashes, invited
each other to feasting and drinking. “Let us eat and
drink ; for to-morrow we shalldie.” (Isaiah xxii. 13.) Why
do those prophets annoy’us? It will never fare well with
us, if we give ear to them. (Isaiah xxviil. 15.) A similar
complaint is here repeated by Isaiah, that the pastors held
out obstinately and seared themselves against the judgments
of God.

Nor does he merely reprove them for drinking wine and
strong drink, which in itself is not sinful, but for that mental
drunkenness and brutality by which men haughtily and
insolently despise the word of God. In other passages
drunkenness and the abuse of wine are condemned; but here
the Prophet exclaims against the madness and insolence
with which pastors exalted themselves against God, and
trampled under foot all threatenings, warnings, reproofs,
and, in short, all religion. Yet there can be no doubt that
he reproves the gross and shameful wickedness of burying
reflection, as if on purpose, by excess of wine and feasting,
that no shame or fear, no reverence for God or men, might
disturb their repose ; as ungodly persons do all they can to
stupify themselves by unlawful pleasures, that they may
more daringly, and with less reserve, abandon themselves to
wickedness.

It is a shocking and monstrous sight to behold such con-
tempt of God and of religion, not in foreigners, not in the
common people, but in governors and princes themselves,
who ought to have instructed others by their example, in

1 «Thus they spoke one to another.” —Jarchi.

192 COMMENTARY ON ISAIAH. CHAP. LVII.

that sacred order which bore the image of Christ; for both
kings and priests bore his likeness and image. How intoler-
able this pride is, by which men furiously oppose the word,
is well known. We are ruined and undone, when this
medicine, which is the last, is rejected by us ; for we do not
permit the Lord to lead us back into the right path.’ For
this reason he has threatened in another passage that “this
wickedness shall not be expiated.” (Isaiah xxii. 14.) Thus
he rebukes the height of impiety ; and it is of great im-
portance for us to weigh carefully the words which follow—
As to-day, so to-morrow. That is, “If it is well with us
to-day, it shall be well to-morrow. Let us not be miserable
before the time’? He describes their aggravated guilt, in
treating with mockery God’s gentleness and forbearance,
and assuring themselves that they would escape punishment,
as if God were asleep or enjoyed luxurious ease in heaven,
whenever he suspended his judgments. By such diabolical
proverbs, do men, even in the present day, labour to soothe
and even to fascinate their consciences, that they may more
fully wallow in every kind of pleasures, and indulge in their
iniquities and crimes. That we may not fall, therefore,
under this terrible judgment of the Lord, let every one
examine himself, and perceive at a distance the wrath of
God, that it may not attack us suddenly and unprepared.

CHAPTER LVILI.

1. The righteous perisheth, and 1. Justus periit, et nemo est qui
no man layeth it to heart; and mer- cor adjiciat. Viri misericordiz col-
ciful men are taken away, none con- ligantur, nec est qui animadvertat,
sidering that the righteous is taken quod a facie mali colligatur justus.
away from the evil to come.

2. He shall enter into peace : they 2. Veniet pax, quiescent in cubi-

1 « Au bon chemin.”

2 « Thus, in all probability, these drunken guardians of the people said,
in derision of the prophets, who were continually threatening them with
destruction. They tell us of imminent danger and strange calamities
which hang over our heads. But mind them not. Let us cheer our
hearts with wine, and drown the thoughts of such improbable chimeras.
Let us take our pleasure to-day, and never doubt but to-morrow we shall
be full as merry, and so on for many years.” — White.

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CHAP. LVII.

shall rest in their beds, each one
walking in his uprightness.

3. But draw near hither, ye sons
of the sorceress, the seed of the adul-
terer and the whore.

4. Against whom do ye sport your-
selves? against whom make ye a
wide mouth, and draw out the
tongue ? ave ye not children of
transgression, a seed of falsehood,

5. Enflaming yourselves with idols
under every green tree, slaying the
children in the valleys under the
clifts of the rocks?

6. Among the smooth stones of
the stream is thy portion; they,
they are thy lot: even to them hast
thou poured a drink-offering, thou
hast offered a meat-offering. Should
1 receive comfort in these ?

7. Upon a lofty and high moun-
tain hast thou set thy bed: even
thither wentest thou up to offer
sacrifice. .

8. Behind the doors also and the
posts hast thou set up thy remem-
brance; for thou hast discovered thy-
self to another than me, and art gone
up: thou hast enlarged thy bed, and
made thee a covenant with them;
thou lovedst their bed where thou
sawest it. - .

9. And thou wentest to the king
with ointment, and didst increase
thy perfumes, and didst send thy
messengers far off, and didst debase
thyself even unto hell. .

10. Thou art wearied in the great-
ness of thy way; yet saidst thou not,
There is no hope: thou hast. found
the life of thine hand; therefore thou
wast not grieved.

11. And of whom hast thou been
afraid or feared, that thou hast lied,
and hast not remembered me, nor
laid i¢ to thy heart? have not I held
my peace even of old, and thou
fearest me not?

12. I will declare thy righteous-
ness, and thy works; for they shall
not profit thee.

13. When thou criest, let thy
companies deliver thee: but the
wind shall carry them all away;

VOL. IV.

-

COMMENTARY ON ISAIAH.

193

libus suis, quisquis ambulat coram
eo.
3. Et vos accedite huc, filii vene-
ficee, semen adulteri et meretricis.

4. Super quem oblectati estis?
Super quo aperuistis os? Exeruistis
linguam? Annon vos filii preevari-
catores? Semen mendax?

5. Incalescentes in quercubus (vel,
cum diis) sub omni arbore frondosa,
immolantes pueros in convallibus,
sub prominentiis riparum.

6. In politis lapidibus (vel, in par-
tibus torrentis) vallis pars tua; ipsi,
ipsi sors tua. Etiam ipsis fudisti
libamen, obtulisti sacrificium ; an
super his oblectationem capiam (vel,
peenitentia ducar)?

7. Super montem excelsum et
elevatum posuisti stratum tuum.
Ktiam illue ascendisti ad immolan-
dum. victimam.

8. Post ostium et postem posuisti
memoriale tuum; discooperta es a
me; ascendisti, dilatasti lectum
tuum, fecisti cum iis foedus, dilexisti
lectum eorum, loco quem vidisti.

9. Et profecta es ad regem cum
oleo, multiplicasti pigmenta tua;
misisti legatos tuos ad locum remo-
tum, humiliata es usque ad inferos.

10. Fatigata es in multiplici iti-
nere tuo; nec dixisti, Desperatum
est. Invenisti vitam manus tue,
ideo non doluisti.

11. Et quem reverita es, et timu-
isti, quod mentita es, et mei non es
recordata, nec posuisti super cor
tuum? Annon quia ego dissimu-
lavi, et a seculo ideo me non times?

12. Ego annuntiabo justitiam
tuam et opera tua, nec proderunt
tibi.

13. Dum clamaveris, liberent te
collectitii tui. Atqui omnes tollet
ventus, rapiet vanitas. Qui autem

N

194

vanity shall take them: but he that
putteth his trust in me shall possess
the land, and shall inherit my holy
mountain ;

14. And shall say, Cast ye up,
cast ye up, prepare the way, take up
the stumblingblock out of the way
of my people.

15. For thus saith the high and
lofty One that inhabiteth eternity,
whose name is Holy; I dwell in the
high and holy place, with him also
that is of a contrite and humble
spirit, to revive the spirit of the
humble, and to revive the heart of
the contrite ones.

16. For I will not contend for |

ever, neither will I be always wroth:
for the spirit should fail before me,
and the souls which I have made.

17. For the iniquity of his covet-
ousness was I wroth, and smote him:
I hid me, and was wroth, and he
went on frowardly in the way of his
heart.

18. I have seen his ways, and will
heal him; I will lead him also, and
restore comforts unto him, and to his
mourners.

19. I create the fruit of the lips;
Peace, peace to him that is far off,
and to him that is near, saith the
Lord; and I will heal him.

20. But the wicked are like the
troubled sea, when it cannot rest,
whose waters cast up mire and dirt.

21. There is no peace, saith my
God, to the wicked.

1. The righteous man hath perished.

COMMENTARY ON ISAIAH.

CHAP, LVI. |.

in me sperat hereditate obtinebit
terram, et possidebit montem sanc-
titatis meee.

14. Et dicet, Sternite, sternite,
complanate viam, tollite offendicu-
lum e via populi mei.

15. Quoniam sic dixit excelsus et
sublimis, habitans in perpetuitate,
cui nomen Sanctus: Excelsum et
sanctum incolo, et cum afflicto et qui
humilis est spiritu, ut vivificem spi-
ritum humilium, ut vivificem cor
afflictorum.

16. Quia non in perpetuum liti-
gabo, neque semper irascar. Nam
spiritus a facie mea induetur (vel
latebit, aut deficiet;) et flatus ego
feci.

17. Propter iniquitatem cupidi-
tatis ejus iratus fui, et percussi eum ;
abscondi me, et irascar; ipse autem
aversus abiit in via cordis sui.

18. Vias ejus vidi, et sanabo eum,
et ducam eum, reddens ei consola-
tiones, et lugentibus ejus.

19. Creo fructum labiorum. Pax,
pax, longinquis et propinquis, dicit
Iehova, et sano eum.

20. Impii autem quasi mare dis-
pulsum, quod quiescere non poterit ;
et projicient aque ejus coenum et
lutum.

21. Non est pax, dixit Deus meus,
impiis.

Isaiah continues his

subject ; for, after having shewn how fearlessly hypocrites
indulge in their luxuries, and with what impudence they
despise the word of God, he likewise complains that they do
not consider the works of God. We have been placed here,
as in a spacious theatre, to behold the works of God; and
there is no work of God so small that we ought to pass
-by it lightly, but all ought to be carefully and diligently

observed.

And no man layeth vt to heart.

The Lord holds out as a

CHAP. LVII. |. COMMENTARY ON ISAIAH. 195

mirror this event of his providence, more remarkable than
all others, that he takes away good and worthy men out of
this life, when he determines to chastise his people severely.
But no man considers it, or reflects that it is a token of
approaching destruction, that God gathers them, and places
them in safety from being distressed by prevailing afflictions.
The general meaning is, that wicked men grievously deceive
themselves by supposing that there is no greater happiness
than to have life continued to a great age, and by thus
pluming themselves on their superiority to the servants of
God, who die early. Being attached to the world, they
likewise harden themselves by this pretence, that, by nothing
else than a manifestation of God’s favour towards them, while
others die, they continue to be safe and sound.

Men of mercy are gathered. If by “men of merey” be
meant kind or tender-hearted men, this description ought to
be carefully studied, by which the Prophet shews what is
the true righteousness of the children of God ; for hypocrites
reckon this to be of no value. But nothing is more accept-
able to God than kindness, by which we give evidence of
our righteousness, and manifest that our heart is free from
all hypocrisy. Yet we may with equal propriety take the
phrase “men of mercy” in a passive sense, as meaning those
whom the Lord has embraced by his mercy ; for it isa phrase
of frequent occurrence in Hebrew writings. Nor will it be
inappropriate to suppose that there is an implied contrast
between the grace of God and the wicked and unfavourable
judgments of men ; for they are wont to look on those per-
sons as condemned who are taken away in the flower of their
age. But, since God, in many passages of Scripture, repre-
sents gentleness and kindness as a distinguishing mark of
his children, this may be, as I have said, a definition of true
righteousness.

Hence we see that the Lord, at that time, gathered many
good men, whose death portended some dreadful calamity,
and yet that the Jews paid no regard to such forewarnings,
and even proceeded to more daring lengths of wickedness ;
for they thought that all went well with them, when they
were the survivors of many excellent men. This doctrine is

196 COMMENTARY ON ISAIAH. CHAP. LVIL 1.

highly appropriate to every age. It frequently. happens
that God takes good men out of this world, when he intends
to punish severely the iniquities of the ungodly; for the
Lord, having a peculiar regard to his own people, takes
compassion upon them, and, as it were, snatches them from
the burning, that even survivors may perceive in it the wrath
of God. And yet this is not an invariable rule; for righteous
men are frequently involved, along with the reprobate, in
temporal punishments ; but it is so frequent that it rarely
happens otherwise."

In our own times a remarkable instance of this was given
in the death of Luther, who was snatched from the world a
short time before that terrible calamity befell Germany,
which he had foretold many years before, when he exclaimed
loudly against that contempt of the Gospel, and that wicked-
ness and licentiousness which everywhere prevailed. Fre-
quently had he entreated the Lord to call him out of this
life before he beheld that dreadful punishment, the anti-
cipation of which filled him with trembling and horror.
And he obtained it from the Lord. Soon after his death,
lo, a sudden and unforeseen war sprang up, by which Ger-
many was terribly afflicted, when nothing was farther from
her thoughts than the dread of such a calamity.

Instances of this kind occur every day; and if men
observed them, they would not so heedlessly flatter them-
selves and theirvices. But I thought it right to take special
notice of this event, both because it happened lately,” and
because in so distinguished a preacher of the Gospel and
prophet of God it must be more clearly seen. We ought,
therefore, to consider diligently the works of the Lord, both

' « This is a beautiful sentiment, that God removes righteous and good
men from a world unworthy of them, and takes them to himself, so that
they are not stained by the offences of their time, or mingled with the
prevailing corruption that universally devours, and do not consent to it, or
connive at it, and thus expose themselves to similar judgments of God,
which have been decreed and appointed for the ungodly. It has un-
doubtedly been remarked by the wise in every age, that the sudden death
of good and judicious men is a clear indication of the approaching ruin of
a state.”—Vitringa.

2 «Pource que c’est une chose avenue depuis peu d’annees.” “ Be-
cause it isan event that happened but a few years ago.”

OHAP. LVII. 2. COMMENTARY ON ISATAH. 197

in the life and in the death of “the righteous,” but espe-
cially in their death, by which the Lord calls them away to
a better life, that they may be rescued from those afflictions
in which the wicked must be plunged.

2. Peace shall come. The Prophet describes what shall
be the condition of believers in death; for the wicked, who
think that there is no life but the present, imagine that good
men have perished ; because in death they see nothing but
ruin. For this reason he says that “ Peace shall come,”
which is more desirable than a thousand lives full of trouble ;
as if he compared them to discharged soldiers, who are
and allowed to enjoy ease and quietness.

They shall rest in their beds. He adds the metaphor of
sleep, in order to shew that they shall be absolutely free
from all the uneasiness of cares, just as if they were safely
pleasantly asleep ‘on their beds.”

Whosoever walketh before him.‘ I,do not think that the
verb “ walketh” is connected with my, (shalom,) “ peace,”
as some do, who suppose the meaning to be this, that
peace shall go before believers, so as to be, as it were, the
guide of their life. But lam of opinion that believers, on
the contrary, are described by it; as if he had said, ‘‘ Who-
soever walketh before God shall enjoy peace.’ Thus, when
righteous men die, and their various labours are finished,
and their course is ended, they are called to peace and re-
pose. They “rest in their beds,” because they do not yet
enjoy perfect blessedness and glory ; but they wait for the
last day of the resurrection, when everything shall be per-
fectly restored ; and that, I think, is what Isaiah meant.

It will be said, “Do not righteous men enjoy this
peace while they live?” for the fruit of faith is, that “in
patience we may possess our souls.” (Luke xxi. 19.) Al-
though faith produces peace in our hearts, (Rom. v. 3,) yet
we are tossed about by various storms and tempests ; and

1 « Walking in his uprightness, or, before him.” (Eng. Ver.) “The
phrase denotes, ‘One who walks straight before him,’ so as to follow
constantly the rule, not turning aside from it to the right hand or the left,
and observing and keeping the straight line and road towards the end or
mark which the Lord has held out to them, according to the example of
the Apostle. (Philip. iii. 14.)”’—Vitringa.

198 COMMENTARY ON ISATAH. CHAP, LVIT. 3.

never in life are we so calm and peaceful as when the Lord
takes us to himself. Peaceful and calm, therefore, is the
death of the righteous, (Psalm cxvi. 15,) for it is “ precious
in the sight of God;’ but stormy is the death of the
wicked.’ Hence also we may learn that souls are immortal ;
for if souls had no feeling, (as some fanatics have dreamed,)
they could not enjoy “ peace.” Thus they enjoy peace and
repose, because they live in Christ.

3. And draw near, ye sons of the sorceress. After having
spoken of the happy and peaceful death of good men, he breaks
out with very great vehemence against the wicked, who did not
cease to lead a base and shameful life, and were not moved
by the death of believers. As he had said that good men
enjoy peace, so he threatens that the wicked shall have
ceaseless war. He taught that to the holy servants of God
death shall even be like a hiding-place, to shelter them
from the whirlwind, and storm, and other tempests, that he
might threaten the worst of evils against the obstinate
despisers of God. Here we ought to observe the contrast
between good men who walk before God, and the wicked,
who cease not rebelliously to resist God. The former shall
enjoy peace when they die; the latter shall have no peace
during life, and shall feel dreadful torments in death.

He orders them to come forth to the judgment-seat of
God, which they hope that they will be able to escape by
their disguises; and therefore he affirms that they gain
nothing by their refusal, for they shall be dragged against
their will, The more hardened they were, the sharper were
the excitements that must be applied to them; and there-
fore the harshness of the Prophet could not be excessive,
either in arousing their stupidity, or in casting down their
pride. And indeed it is well known how insolent was the
vanity of the Jews on account of their genealogy ; for which
reason the prophets frequently beat down their haughtiness
and pride, and affirmed that they were not the children of
Abraham, because they were bastards and traitors.

On this account Isaiah calls them “ the seed of the adul-

i * Mais celle des meschans est effroyable.” “But that of the wicked
is frightful.”

CHAP. LVII. #. COMMENTARY ON ISATAH. 199

terous and the whore.” In like manner Ezekiel reproaches
them, “Thy father is an Amorite; thy mother a Hittite.”
(Ezek. xvi. 3.) Similar forms of expression are found in
many parts of Scripture. ‘Thus he beats down their intoler-
able hardihood, and drags them forward unwillingly and
reluctantly, that they might not think that they could escape
the judgment-seat of God.

4. On whom have ye made sport? The Prophet shews
that there is no reason why the Jews should boast so
proudly on the pretence of their birth, seeing that they
mocked at God and the prophets. They thought that they
had to deal with men, when they rejected the word ; as we
see that wicked men in the present day, while they fear-
lessly despise the doctrine of God and laugh at ministers,
nevertheless shelter themselves, and falsely glory in the
name of God. This is the reason why the Prophet bears
hard upon them and censures with severity.

On whom have ye opened the mouth ? The meaning of the
words is, “When ye put forth the tongue against God, and
mock his word, do ye think that ye have to deal with a
mortal man?’ The question (“On whom ?”) means that they
resorted to disguises and concealments, in order to conceal
their impiety ; for wicked men do not confess that they are
rebels against God, and even complain that they are very
unjustly treated. But they must be dragged to the light
and convicted of their wickedness ; for if there be a God in
heaven, they carry on war with him, by attacking and
rejecting his word and treating it as a fable.

To “open the mouth” and to “ put forth the tongue” mean
the same thing, except that by these expressions he has
more fully described their wickedness, in not only rejecting
God, but also mocking him. The inward contempt of the
heart had driven them to open jeers and blasphemies, so that
they were not moved by any fear of disgrace.

Seed of the adulterer and the whore. At length he con-
cludes that they are treacherous children, a lying seed, and
that he has justly reproached them with being “ the children
of the whore ;’ for such contempt of God could not be
found in the children of Abraham. Hence we learn in

200 COMMENTARY ON ISAIAH. CHAP. LVII. 5.

what manner wicked men ought to be treated, and with what
severity they ought to be reproved, that they may not
flatter themselves ; and the more they despise everything
that is held out in the name of God, the more ought their
sacrilegious wickedness to be exposed and dragged forth to
public view. |

5. Inflaming yourselves. Others render it, “Taking de-
light” or “consolation ;” but the Prophet makes use of a
metaphor which is often found in Scripture, and which is
exceedingly adapted to the present subject; for the Lord
compares the ardour by which idolaters are hurried along to
the love of a harlot, by which poor wretched men are in-
flamed so as to be transported with blind eagerness. (Jer.
lil. 1 ; Hos. ii. 2; iv. 15.) Idolaters have no moderation, and
do not permit themselves to be reclaimed from their madness
by any arguments. In the sight of God idolatry is a very
base kind of fornication. ;

Under the oaks, or, with the gods. Some translate os,
(alim,) “ gods,” and others “oaks.”! I leave every one at
liberty to adopt either reading ; for the meaning will always
be the same, and commentators are agreed that the Prophet
condemns idolatry. I do not dispute, therefore, about the
reading ; though it is probable that the same thing is twice
repeated, in accordance with the practice of Hebrew writers,
in a particular and in a general form, and yet that the
Prophet, by means of an ambiguous word, alludes to “the
gods.”

Sacrificing children. Here he bears still harder on the
Jews, and shews that they are not the true seed of Abra-
ham ; seeing that they pollute themselves with superstitions
of every kind. In consequence of the delight which the
Jews took in such practices, he exposes their vileness. “You
shelter yourselves, indeed, under the name of religion, but I
declare that you commit fornication with idols.” In this
manner it was proper to expose and freely to point out that
wickedness which base and» malicious men endeavour to
cloak under various pretences ; and thus the Prophet boldly
discharges his duty by summoning men to the judgment-

* See Commentary on Isaiah, Vol. i. p. 84, n. 1.

CHAP. LVII. 6. COMMENTARY ON ISAIAH. 201

seat of God, and holding them to be guilty, though they
wish to take every method of excusing themselves. He
shews that they are treacherous, and have departed from the
law of God by abominable idolatry, and mentions one kind
of shocking and even accursed and monstrous worship ;
namely, the “sacrificing of children,” from which it is very
evident how powerful is the spirit of error, when men have
once turned aside from God. Satan seizes their minds
(2 Thess. ii. 9) in such a manner that he drives them
altogether to madness and rage. They who do not hesitate
to slay their children, as if on the ground of its being a
righteous sacrifice, must be in a state of furious madness.

And yet those cruel murderers of their children did not
want some pretence; for they cloaked their crime under the
example of Abraham, who did not spare (Gen. xxii. 16)
his only-begotten son ; and the ancient Hebrew writers pro-
nounce it to have been (xaxofyAva) a wicked imitation
“If we are Abraham's descendants, we ought not to spare
our children.” But Abraham did this (Gen. xxii. 2) by the
command of God; while they did it of their own accord,
and without God’s command. It was an extraordinary
example, by which the Lord intended to try and attest Abra-
ham’s faith. Besides, Isaac was not sacrificed ; for the Lord
was satisfied with Abraham’s cheerful and ready will. (Gen.
xxii. 12.) They slew their children. It- was, therefore, a
perverse and damnable imitation, for they differed widely
from their father. This should be carefully observed ; for
a large portion of superstitions has proceeded from this
source of (xaxofpAca) wicked imitation. Men have rashly
and without discrimination seized on everything that was
done by the fathers.

6. Amzdst polished stones, or, in parts of the valley. He
continues the same subject, and reproves in various ways the
superstitions which abounded in Judea; for no place was
altogether free from idolatry. There were no rocks, no
rivers, no valleys, no corner whatever, in which they had not
erected a monument of their superstition. They had their
groves and mountains, in which they sacrificed after the
manner of the Gentiles.

202 COMMENTARY ON ISATAH. CHAP. LVII. G,

Whether we here adopt the wlndinid, “ Polished stones,” or
“Parts of the river,” the meaning will be the same. The
Prophet means that the Jews chose their own method of
worshipping God, and turned aside from the rule which he
had laid down in his Law ; and consequently that every kind
of worship which they followed by their own choice was
abominable and wicked; for in religion and in the worship
of God it is only to the voice of God that we ought to listen.
If it be thought preferable to render it “ polished stones,”
then Isaiah rebukes the contempt of the Law by which God
forbade the use of hammers, (Ex. xx. 25,) in hewing or
chiselling the stones to be employed in building the altar ;
for he did not wish that sacrifices should be offered on any
but one altar. But as it was customary with the Gentiles
to dedicate temples near fountains and_ rivers, the other
meaning will be equally appropriate.

They, they are thy lot. The repetition of “ they, they”
highly emphatic. A word may be supplied by way of ‘ibe
mission, as if the Lord permitted the Jews to abide by their
practices, since they had forsaken him and preferred idols
and false worship; as it is said, “Go, sacrifice to idols.”
(Ezek. xx. 39.) Iam disposed to favour this reading; as if
he had said, “I leave to you your inventions, and willingly
permit you to be entirely devoted to them, and relinquish
my right ; for I have nothing to do with traitors and apos-
tates.” And yet he undoubtedly alludes to that passage in
the writings of Moses, by whose mouth God said that he
would be the inheritance of his people, so that they ought
to be satisfied with having him alone. (Numb. xviii. 20.)
This was also followed by David, who says, “ The Lord is my
portion, my inheritance.” (Ps. xvi. 5.) Since, therefore, the
Jews had revolted from God, and had followed idols, the Lord
justly commanded them to keep the idols to themselves, and
intimated that he would have nothing in common with them.

Even to them hast thou poured a drink-offering. He pro-
ceeds in enumerating superstitions, and confirms the state-
ment that he has been rejected and cast off by them ; for
they alienated to false gods what he wished to belong to
himself alone. The Jews might have replied to every word

CHAP. LVII. 7. COMMENTARY ON ISAIAH. 203

of the Prophet, that they had no other intention than to
worship God. But the Prophet pays no regard to such idle
and frivolous pretences ; for the wrath of God is provoked by
false worship, and is the more inflamed by it in proportion
as it is more constant and longer continued. Hence we
learn what sobriety we ought to observe in the worship of
God, that we may depend on his word alone ; for whosoever
shall swerve from it in the smallest degree, will not only lose
his labour, but will kindle the wrath of God, whose majesty
he wickedly insults and does all that is in his power to lessen.

Shall I take pleasure in these things? It might also be
translated, “Shall I repent?’ This interpretation has been
most generally adopted, because he wishes to assign a reason
why he punishes the people. As if he had said, “ When I
take vengeance for these transgressions, is it possible that I
shall repent ?” Yet the interpretation which I have followed
appears to me preferable, “Shall I take delight, or consola-
tion, from those sacrifices which thou hast offered to me ?”
For idolaters commonly take delight in their own inventions,
and imagine that God also is delighted with everything that
they pursue with mad and furious eagerness. Nor is sucha
question superfluous ; for men think that God is like them-
selves, and will approve of everything that is agreeable to
them. Onthe contrary, he declares that nothing is approved
by him, or is acceptable to him, but what agrees with his
word.!

7. Upon a lofty and high mountain. He again repeats
that metaphor at which we have formerly glanced. Super-
stitious persons commit fornication with their idols, because,
by forsaking the simplicity of the word, they violate the bond
of that holy marriage into which God has entered with them,
and prostitute themselves to Satan. But now Isaiah in-
tended to express something more ; for, when he says that

' “ Jehovah adds a question, ‘Should I take consolation in these things ?
Should I shake off from my mind, and bury in oblivion, my indignation
which arises from your heinous crimes, so as to allow them to pass un-
punished? The meaning has been accurately expressed by the Septua-
gint, ia) rovras oby obx seyicbjooues; § Shall I not be enraged on account of
these things ?? which has been followed by Jerome, ‘ Nunquid super his non
indignabor ? ”— Rosenmiiller.

204 COMMENTARY ON ISAIAH. CHAP. LVII. 8,

they set up their bed on a lofty place, he means that they
are not at all ashamed of their shameful conduct. As a
harlot, who has lost all shame, dreads not the sight of men,
and cares not about her reputation, so they openly and

shamefully committed fornication in a lofty and conspicuous.

place. He compares altars and groves to “ beds” on which
that accursed crime is committed, and he compares men who
sacrifice on them to impudent and abandoned harlots. As
to the opinion entertained by some, that this relates to the
couches on which they reclined at their sacrificial feasts,
there is no good foundation for it.

To offer a sacrifice. Here he describes without a figure
that kind of fornication which he rebukes, namely, that they
offered sacrifices to idols. They imagined, indeed, that in
doing so they were rendering obedience to God; but the
Lord rejects all that men contrive according to their own
pleasure, and abhors that licentiousness.

8. Behind the door. He dwells largely on the crime of
which we have already spoken, that the people may no longer
flatter themselves in their inventions. It is probable that
Isaiah alludes to the words of Moses, by which God com-
manded them to have the Law continually placed before
them, to attach it to the posts of their houses, and to keep
it written and wrapped around their arms and the fringes of
their garments, that they might be constantly reminded of
their duty. (Deut. vi. 9; xi. 20.) But the Jews, on the
contrary, polluted the doors and posts of their houses by
tokens of idolatry, and left no corner free or pure from such
pollutions. Thus they came to forget everywhere God and
the Law, and substituted in their room the excitements of
their own lust.

Thou hast enlarged thy bed. He again repeats what he
formerly said, and returns to that clause, that the Jews most
basely commit fornication with idols when they think that
they are worshipping God; because they do not follow the
rule of the word. It is the same as if a woman, having for-
saken her husband, should prostitute herself in a brothel,
and freely receive all that came, as if the bed had been a
large plain, and capable of containing a vast multitude.

4

oe

CHAP. LVII.9. . COMMENTARY ON ISAIAH. 205

For this reason he says that she was detected by him, be-
cause, having laid aside the modesty of the married state,
she allowed herself to be dishonoured and ravished by others ;
for God holds the place of a husband, to whom she ought to
have been subject, but she sought new husbands, and broke
the bond of marriage. He describes their aggravated guilt,
by saying that the Jews of their own accord devoted them-
selves to idols, as if a base woman ran after a man with biind
eagerness.

Thou lovedst their bed in the place which thou sawest. By
a different figure he accuses them of that hasty love, because,
as if by a single glance, they were suddenly and eagerly
hurried on to any place whatever. Yet he blames the rash-
ness of men, who think that they are sagacious in worship-
ping God, and select places according to their own pleasure.
But this sagacity is diabolical ; for God commands us to keep
our eyes fixed on himself and his word, so as to be closed
against everything else. }

9. And thou wentest to the king with ointment. Here the
Prophet censures another vice closely allied to the former ;
for ungodliness begets various errors, and leads into grievous
and intricate distresses those minds which are frivolous and
destitute of the fear of God ; for it is proper that they who
refuse to rest on God should be tossed about, or rather driven
upand down. He therefore reproaches the Jews with having
laboured much and long in seeking the assistance of the
wicked ; that is, with having attempted to bring the Egyp-
tians against the Assyrians, and next, when they had been
disappointed of their hope, with having begun to betake
themselves to the Babylonians. When their hearts have
been estranged from God, they seek assistance from another
quarter, and by great labour and expense bring upon them-
selves severer distresses. Yet while the Lord grants repose
to his people, that they may perform their work in peace,
wicked men “ vex themselves in vain, rise early, go late to
rest, eat the bread of sorrow,” as it is said, (Ps. exxvil. 2,)
and yet do not gain a farthing, because all that they do is with-
out God’s authority or guidance. But the Spirit inflicts on
them this punishment, so that they incessantly wander and

206 COMMENTARY ON ISAIAH. CHAP. LVII. 10.

are tossed about in doubt and uncertainty, and never can find
rest in their minds.

10. Thou art wearted. Te means that men undertake
superfluous and useless labours, when they do not follow God.
They vex themselves in vain, as has been already said ; for
nothing that is attempted in opposition to God can ever be
successful. Besides, he wittily ridicules the wicked practices
of those who choose rather to waste themselves by incessant
toil than to advance calmly wherever God calls them.

And hast not said, There is no hope ; that is, “ Although
thou seest that thy labours are fruitless, yet thou obstinately
perseverest and pursuest thy designs ; whereas even fools,
when they are unsuccessful, commonly repent.” Men must
- therefore be obstinate and desperate, when an unhappy and
unsuccessful issue of their schemes does not sometimes lead
them to ask themselves, What are you doing? Jeremiah
glances at this obstinacy, but in different words ; for he says
that the Jews were so fool-hardy as to say, “ We are undone,
yet we will follow our own thoughts. This has been deter-
mined by us, and our opinion cannot be changed.” (Jer.
xviii. 12.) But here he censures that stupidity which be-
wildered them so much that they could not acknowledge
their folly and repent, and turn again to the right road.

Thou hast found the life of thine hand. “ Life” is here
supposed by some to mean “ food;” as if the Prophet had
said, “Thy labour was as delightful to thee as if thou wert
gaining food for thyself by thy hand.’ Others take “the
life of the hand” to mean delight, or the highest pleasure ;
and both interpretations amount to the same thing.

But there is somewhat greater difficulty in the question,
“Does he speak sincerely or ironically?” If the words be
taken in the literal sense, the meaning will be, “ Thou didst
not grieve, because fortune appeared to favour thee for a
time.’ When unbelievers succeed to their wish, they en-
courage themselves the more in their unbelief, and, as the
common saying is, “Men are blinded by prosperity.” But
especially this happens when men have forsaken God, and

1 « Comme si tu eusses gaigné ta vie en travaillant de tes mains.” “As
if thou hadst gained thy life by labouring with thy hands.”

CHAP. LVIL. 11. COMMENTARY ON ISAIAH. 207

abide by their own ways and schemes ; for then they fear-
lessly despise God. But they may also be viewed as ironi-
cal, ‘‘ How comes it that thou dost not retrace thy steps and
repent? Why dost thou not acknowledge thy folly? Is it
because thou hast life in thy hand, and because everything
goes prosperously with thee ?”?

I prefer the latter interpretation, though I do not reject
the former. It is plain enough from history that the Jews
had no good reason for being proud of their prosperity or
success ; for the treaty into which they entered, first with
the Egyptians, next with the Assyrians, and lastly with the
Babylonians, was destructive and fatal to them; and they
found by experience how rash they had been in calling allies
to their aid; so that the Prophet justly taunts them with
having found “the life of their hand.” Thus he heightens
his description of the foolishness of this people, who willingly
rush forward to their own destruction, and obstinately bring
down ruin on themselves, when they ought, at least, like
fools, to have gained wisdom by the misery which they had
experienced.

11. And whom hast thou worshipped and feared? Here
he breaks out more vehemently against the Jews, because
they were destitute of the fear of God, though they boasted
of their holiness and sheltered themselves under an empty
title of religion. Not only do hypocrites flatter themselves
in their superstitions, but they are likewise regarded by the
common people as holy and pious; and, therefore, they act
haughtily and insolently towards God and men. But the
Prophet declares that true fear of God cannot exist, where
the worship is not pure and agreeable to his word. All the
opinions entertained by men, as to the plausible forms of
worship observed by superstitious persons, are absolute

1 « Dathius.thus translates the Hebrew text, ‘ Thou hast found thy life,
therefore thou dost not feel thy disease,’ and adds in a note, ‘ The phrase,
(hy life,) is used ironically by the Prophet to denote idols, which brought
estruction instead of life to the people. He calls them the life of the
hand for this reason, that they employed all their industry in making
them.’ The simplest meaning appears to me to be, to take ‘the life of
the hand’ as denoting either their strength or the supports of life procured

by the hand; so that the meaning is, Still thou thinkest that by these thy
labours thou wilt procure strength and assistance.” —Rosenmiiller.

208 COMMENTARY ON ISAIAH. CHAP. LVI. 11.

wickedness and folly. He declares, therefore, that there is
no fear of him and no religion among them, although they
are greatly delighted with their masks.

What is more, by their religious ceremonies, as manifest —

proofs, they shew that they have no reverence or fear of God ;
for God testifies, by Moses, that he makes trial whether or
not they love him with all their heart, when he permits
superstition and idolatry to be introduced by the false pro-
phets. (Deut. xiii 3.) All that fly to them, therefore, shew

that they are altogether destitute of the fear of God; for, if .

they considered that they must one day give an account to
him, they would not so daringly trample under foot his com-
mandments.

And hast not remembered me. When he complains of
having been forgotten, he shews that it was through obsti-
nate wickedness that they fought against God, and not
through ignorance that they wandered from him; because,
having a sure rule of leading a holy life, they willingly re-
volted from him, and broke the promise which they had

made to him. We ought to consider diligently how dreadful -

is the thunder launched against hypocrites, who mock at all
threatenings, and cover themselves by vain disguises, when
he declares that they are destitute of the fear of God, and
that they are liars and have forgotten him.

Is it not because I held my peace ?' Here I have thought
it right to insert the word “ because,’ which needs to be
supplied, in order to bring out more fully the Prophet’s
meaning; for those who do not supply some word subject
themselves to a vast amount of trouble in bringing out an
exposition ; and we know how frequently this mode of ex-
pression is employed by the Hebrew writers. He reproaches
the Jews with having abused God’s forbearance and patience,
by which their hearts ought rather to have been softened.
But such is the wickedness of men, that it renders them
bolder in transgression, and leads them to think that they
may do what they please without being punished.

Accordingly, in the last clause of the verse I consider the
particle 1 (vaw) to mean therefore. “ And therefore thou

1 “ Have I not held my peace ?”—(Eng. Ver.)

CHAP. LVIL. 13. COMMENTARY ON ISAIAH. 209

dost not fear me, because I held my peace, whereas thou
oughtest rather to have been melted by my goodness.”
Hence we infer that the Jews could not complain of God’s
excessive severity, since he bore patiently with. them for a
long time, and they grew worse and worse in consequence
of having been exempted from punishment. It was there-
fore necessary that he should assume a totally different
character, and punish them more severely for their ini-
quities.

12. I will declare thy righteousness. The Prophet affirms
that the Lord will no longer endure what he formerly en-
dured, and that henceforth he must follow a different method.
He calls. it ironically “their righteousness ;” for he means
by it all the wickedness and all the errors by which they
were stained and corrupted ; as if he had said, “I will shew
what is the nature of your righteousness.” So long as God
“holds his peace,” they who are most unrighteous and most
unholy appear to be “righteous” persons; but when the
Lord ascends his judgment-seat, men are brought out of
their lurking-places, and their baseness is dragged forth to
public view. And so the Prophet means that the greatest
wickedness passes in the world for “righteousness,” so long
as God holds his peace, but that it shall at length be scat-
tered, when he ascends his judgment-seat ; for men, after
having much and long flattered themselves, shall at length
feel that he is their judge.

And they shall not profit thee. This relates to the effect,
by which men almost always judge; for they do not inquire
whether a thing be righteous or unrighteous, but think that
whatever is profitable to them ought to be approved. The
Prophet therefore threatens that all the works from which
they hoped to derive some profit shall be destructive to
them.

13. When thou shalt ery, let thy troops deliver thee. He
states more fully what he had slightly touched in the former
verse, that, when they shall come to close quarters, they shall
be ashamed ; for the potential mood, “Let them deliver,”
amounts to saying, “They will not do it.’ He alludes to
what he had formerly said, (ver. 9,) “Thou wentest to the

‘VOL. IV. 0

210 COMMENTARY ON ISATAH. CIIAP, LVII. 13.

king with ointments.” And accordingly he gives the name
of “troops” to all the means of defence by which the Jews
thought that they would be safe; for, by trusting to them,
they abandoned themselves to every kind of vices, as if they
should be certain of escaping punishment, because they were
guarded and fortified on every side. But the Lord shews
how unayailing are all the troops which are assembled with-
out his authority.

“Cry” denotes here that calamity by which they were to
be afflicted ; for, relying on their treaties and on the aid of
allies, they thought that they would enjoy profound peace,
as if they had never at any former period been deceived.
But he declares that all the military defences which they
have collected for themselves shall be of no advantage to
them whatever. Detestable and accursed is that confidence
which men, having forsaken God, place in things of this
world or in human defences. (Jer. xvii. 5.) Formerly he
brought it as a reproach against the people, that they were
not satisfied with the gentle waters of Shiloah, and desired
to have the rapid and impetuous rivers which would at length
overflow them. (Is. viii. 6.) This actually happened; for
the Assyrians and Egyptians, and lastly the Babylonians,
were not only unprofitable, but even ruinous, to the Jews
whose allies they were.

But he who hopeth in me. Next follows a contrast, in
which he invites them to confidence in God, which is the
remedy that ought to be employed against all evils; as, on
the other hand, all evils arise from unbelief and distrust.
As to the promise of an inheritance to those who hope in
God, it amounts to this,—“ What. else do you seek than to re-
main safe and sound, and to have your inheritance uninjured ?
It is I who can do this. For who brought you into this
country? Who gave you possession of it? And yet you run
after Egypt, and seek from men assistance which will be of
little avail, and disregard my help.”

Shall have the land by inheritance. I have no doubt that
by the word “inheritance” he means Judea, in which the
Jews were desirous to remain in safety; for he afterwards
mentions the “ mountain of his holiness,” that is, the moun-

r

ee ee

CHAP. LVII. 14. COMMENTARY ON ISAIAH. 211

tain on which the temple was built. So, then, the Jews did
not ascribe to the Lord that which belonged to him, when
they fled, not to him, but to the Assyrians or Egyptians, for
help. Hence we ought to draw a universal doctrine, namely,
that our affairs will succeed admirably, if we hope in the
Lord ; and if we throw away confidence in him, we certainly
need not wonder if we waver and are tossed about in various
ways.

When he calls the mountain to which the Jews were to
be brought back “ the mountain of holiness,” he means that
life and all its comforts are not in themselves desirable, ex-
cept that we may worship God; for the end of human life is
this, that God may have a people who shall render to him
purity of worship. Let our eyes, therefore, be always fixed
on the worship and service of God, if we desire life, or de-
liverance, or any of the comforts of life.

14. And he shall say, Prepare, prepare. Because this
promise, that they who hoped in the Lord should possess the
land, might be thought ridiculous, (for soon afterwards they
were to be driven out of it,) for the sake of believers that
still remained, there is added this second promise, by which
he pledges himself that, although they have been driven out
of the land of Canaan, and banished to a distant country,
yet they shall be brought back to it. He therefore meets a
doubt which might arise, that good men might not despair
during that painful and long-continued banishment, or ima-
gine that the promise of God had failed of accomplishment.
Some explain it to mean, that the Lord will send true and
faithful prophets, to cleanse from its scandals the Church
which had been corrupted by false prophets and wicked
rulers; as he formerly shewed that from them arose the
cause of her ruin; and so they think that this is a promise
of a better and happier condition. But such an interpreta-
tion is excessively forced, and therefore I choose rather to
adopt the former interpretation, that, although for a time
the Jews shall be deprived of that land, yet they shall be
restored to it by the Lord, who will order the roads to be
levelled, in order to bring them back.

This passage agrees with that which we formerly examined,

212 COMMENTARY ON ISAIAH. CHAP. LVIT. 15.

(Is. xl. 1-4,) in which the Lord commanded to bring comfort
to his people, to proclaim and publish the return to Judea,
and to clear the roads ; for, in consequence of their having
been shut up in Babylon as in a grave, and of the length
and difficulty of the journey, and of the vast wilderness that
lay between, they could scarcely have any hope of returning
to their native country. It was therefore proper that Isaiah
should not pass by this matter lightly, that they might not
dread the mountains or the sea that lay between, or any
other obstructions.

Level the road. Ue addresses Cyrus and Darius, whose
minds the Lord inspired to open up the path, and grant pro-
tection to the Jews; as if he had said, that the Lord will
send ministers, who are now unknown to them, by whose
agency he will ‘ prepare the way” and bring out the people.
The apostrophe, also, by which he directly addresses them,
carries greater force than if he had spoken in the third person.
By ordering them to remove the stwmblingblocks, he shews
that there is no reason why they should be terrified by the
difficulties and obstructions of the roads, which the Lord will
easily “take away,’ whenever he thinks fit.

Out of the way of my people. The hope of return is
contained in this, that the Lord determines to bring back his
people, and place them again in the land of Canaan. Where-
fore, though there were no other road, yet there must be one,
and every bar and obstacle must be removed; because the
Lord hath promised their return, and consequently is their
leader in the journey.

15. For thus hath spoken the High and Lofty One. He
confirms the former statement about the restoration of the
people from captivity. But this verse may be explained in
two ways; either that the Prophet meets the doubt which
might spring up in the hearts of good men, and thus com-
pares things which are contrasted with each other ; or, that
he draws an argument from the nature of God, in order to
strengthen weak minds. ‘T'o explain these things more
clearly, we know, first, that our hearts are often distracted
by these thoughts, that God is actually in heaven, but that
there is a great distance between him and us, and that he

CHAP. LVIL 1 5. COMMENTARY ON ISAIAH. 213

overlooks or despises human affairs, and, in a word, that he
takes no care at all about us. In order to correct this
imagination, the Prophet says that God does indeed dwell
in a lofty place, but does not the less on that account look
at this world and govern it by his providence; for he is
anxious about the salvation of men, and dwells with the
afflicted, and with them that are of a broken and humble
heart; as it is said, “ Jehovah is high, and hath respect to
the lowly,” (Ps. cxxxviii. 6,) and in other passages.

The other meaning is, that the Prophet shews that God is
very unlike us; for we tremble in adversity, because we
measure him by our standard, and say, ‘‘ How shall the Lord
render assistance to us, who are oppressed?’ Besides, men
who are in distress are commonly overlooked and despised.
Thus we think that God holds us in no estimation, because
we form our ideas of him from our own nature. But we
ought to entertain very different views of him; and therefore
he says, that he ‘ dwelleth in heaven,” in order to intimate
that he is not liable to human passions ; for he is like him-
self at all times, and never changes his purpose; and there-
fore as he has once promised restoration to his people, so he
will perform it. I do not dislike this interpretation, nor do
I reject the former, which is fuller and more abundant, and
agrees with other passages of Scripture, that commonly join
together those two things ; that the Lord dwelleth in heaven,
and taketh care of human affairs, and especially of his
children, as I stated briefly a little before.

Who dwelleth in eternity. We are fickle, and apply our
minds sometimes to one subject, and sometimes to another ;
and our hearts do not continue to be fixed on that which we
have once embraced. On this account he distinguishes
between God and men, for on him no shadow of change
falls ; but we have not such steadfastness as to exercise con-
stant care about those who need our assistance.

I inhabit the high and holy. WIP (kadosh) sometimes
denotes the temple, but here it denotes heaven itself. We
see the reason why he calls him “the Holy One,” and “ the
inhabitant of the holy and lofty place.” It is in order to
inform us how much he differs from us, and how unlike he

214 COMMENTARY ON ISAIAH. OHAP. LVIL. 16.

is to our nature. Besides, we ought to draw from it a sin-
gular consolation, that the Lord wishes to assist the wretched,
and even chooses for himself a habitation amongst them,
that is, provided that they acknowledge their wretchedness.

And with him who is lowly in spirit. Wicked men are
oppressed by various calamities, but do not cease to be fierce
and haughty. It will be vain for them to hope that God
will draw near to them ;) for their hearts must be lowly and
utterly cast down, if they expect to obtain any assistance
from God. Accordingly, he descends even to the lifeless,
that he may breathe new life into them and form them anew.
Twice he expressly mentions the “lowly spirit,’ and the
“afflicted heart,” that we may know that these promises
belong to those who, in their afflictions, shall not be hard-
hearted and rebellious, and who, in short, shall lay aside all
haughtiness and be meek and lowly. |

16. Because not for ever will I strive. He continues the
same doctrine; for it was difficult to persuade them of this,
seeing that during that painful captivity they perceived that
God was their enemy, and could scarcely obtain any taste of
the grace of God, by which their hearts might be encouraged
or relieved.. The Prophet therefore meets this doubt, and
shews that the punishments which they shall endure will be
for a short time, and that God will not always be angry with
them ; that God has indeed very good reason to be angry,
but yet that he will relinquish his right, and will make
abatement of that which he might have demanded. Thus
he connects the wrath of God with that moderation by
which he soothes believers, that they may not be discouraged ;
for, although he draws an argument from the nature of God,
yet this promise is especially directed to the Church.

This sentence, therefore, ought always to be remembered
by us amidst our sorest afflictions, lest we should think that
God is our enemy, or that he will always contend with us.
When he says that God is angry, he speaks as if he made an
admission, and in accordance with the feelings of our flesh ;
for we cannot form any other conception of God during our

1 * Que telles gens n’esperent point que Dieu s’approche d’eux.” “ Let
not such persons hope that God will draw near to them.”

CHAP. LVII. 1 6. COMMENTARY ON ISAIAH. 215

afflictions, than that he is angry with us. It is even profit-
able to be moved by this feeling, that it may instruct us to
repentance ; and therefore this form of expression must be
viewed as referring exclusively to our capacity, and not to
God.

For the spirit shall be clothed, (or, shall be concealed, or,
shall fail.) He assigns the reason why he will not always
strive. There are various interpretations of this passage,
Among others this appears to me to be the more appropriate ;
that “the spirit is clothed” with the body, as with a garment.
Hence also the body is called the tabernacle, and, as it were,
the habitation of the spirit. If we adopt this signification of
the word, there will be two modes of interpreting this clause.
Some explain it as referring to the last resurrection: “the
spirit shall be clothed ;”’ that is, after having gone out of
the body, will again return to it as to its habitation. Thus
there will be an argument from the greater to the less: “I
will raise up dead bodies ; why then shall I not restore you,
though half-dead, to a better life?” Another meaning,
which is also adopted by some, will be simpler and better ;
for the interpretation of the clause, as referring to the last
resurrection, is too remote from the context. ‘‘ I surrounded
the spirit with a body ;” as if he had said, “I created men,
and therefore will take care of them.”

But for my own part, I think that the Prophet rises
higher; for he shews that the Lord deals so gently and
kindly with us, because he perceives how weak and feeble
we are; as is also pointed out in other passages of Scripture,
such as Psalm ciii. 13, 14. “ Like as a father pitieth his
children, so the Lord pitieth them that fear him. He know-
eth our condition, remembering that we are dust. The age
of man is like grass, and flourisheth as a flower in the field.”
The same thing is said in Psalm Ixxviii. 38, 39. “ Yet being
inclined to mercy, he was gracious to their iniquity, and did
not destroy them, and often recalled his anger, and did not
stir up all his indignation, remembering that they were flesh,
and a wind that passeth away and returneth not again.”
Here the Prophet appears to me to mean the same thing;
as if the Lord had said, “ I am unwilling to try my strength

216 COMMENTARY ON ISAIAH. CHAP. LVI. 17.

with breath or wind, which would be as if with grass or a
leaf, that shall suddenly vanish away when they have felt
the heat of the sun.”

FLY" (ydgnatoph) is explained by some to mean “ Shall
fail ;” which agrees very well with this passage; for our
spirit shall fail, when the Lord puts forth his power against
us. Leaving the signification of the words as somewhat
doubtful, we sufficiently understand the Prophet’s design.
He shews that God deals gently with us, and acts with little
severity in correcting our sins, because he takes into account
our weakness, and wishes to support and relieve it.

17. For the iniquity of his lust. Here he complains of the
obstinate wickedness of the people, and shews that the Lord
had very good reason for punishing him in this manner; so
that there can be no complaint of his immoderate cruelty.
WA (bétzdgnd) is translated by some “ lust,’ and by others
“ covetousness.” If it be “covetousness,” it will then be a
figurative mode of expression, in which a part is taken for
the whole; for this is the source from which all evils arise.
(1 Tim. vi. 10.) But we may take it generally for every kind
of sinful desire; for it was on account of the various and
numerous vices by which the Jews were polluted, that the
Lord was angry, and inflicted on them severe punishments.
But he expressly mentions “lust,” in order to intimate that
they were punished, not because they were openly wicked,
but because they were sinful in the sight of God; for it is
enough to condemn them, that God is Judge of the hearts,
and punishes not only for outward crimes, but likewise
for wicked dispositions and “ lusts.’ At the same time he
reminds them that their punishment is just, in order that,
being conscious of guilt, they may humbly pray for pardon.

I struck him, I hid myself. He means that his favour
was, in some respects, withdrawn and ‘‘hidden” for a time,
Now, he speaks according to the opinion of men, because,
as we have already said, we imagine that God is an enemy,
and is angry with us, when he punishes for our transgres-
sions. And it is necessary that we should have those views
and conceptions of him, that we may arrive at a true acknow-
ledgment of our sins ; for we should never acknowledge them

OHAP, LVII. 18. COMMENTARY ON ISAIAH. 217

sincerely, or be distressed on account of them, if we did not
reflect with ourselves, and know that we had provoked God’s
wrath. But, while it is desirable that we should be led to
repentance in this manner, we must beware, on the other
hand, lest in consequence of imagining that God is hostile
and unwilling to be reconciled to us, we should be swallowed
up by sorrow. The Prophet therefore restrains these im-
moderate terrors, and forbids us to judge of God according
to our natural disposition ; for although he chastises us, he
does not cease to cherish a father’s love and affection towards
those whom he has once embraced.

But he went away. This is the rebelliousness which the
Prophet blames and rebukes, that the people were in no de-
gree made better, but persevered in their wickedness. He
shews that they were desperate, because the violent remedies
which the Lord had tried could not bring them back into
the right way.

18. I have seen his ways: Here the Lord, on the con-
trary, magnifies his mercy, because he is gracious to that
people, though obstinate and rebellious, and anticipates
them by his grace and mercy. As if he had said, “I la-
boured to bring back this people to repentance by my chas-
tisements, because they violently pursued their lusts ; but
they were obstinate and untameable; all that I did was of
no avail. I might justly, indeed, have ruined him, but I
choose rather to heal and preserve. This cannot be done
but by distinguished and incomparable mercy. I will there-
fore cease to punish them.” For these reasons Isaiah gra-
dually magnifies the mercy of God, whom he represents as a
physician considering what remedies are best adapted for
healing this people. Now, our diseases are incurable, if the
Lord do not anticipate us by his mercy.

And will guide him. No chastisements, however severe,
will drive us to repentance, if the Lord do not quicken us
by his Spirit ; for the consequence will be, to render us more
rebellious and hard-hearted. And so we may behold, in the
example of this people, an image of mankind ; that we may

‘ « When he (the people of Israel) humbled himself during the affliction
which came upon him.”—Jarchi.

218 COMMENTARY ON ISAIAH. CHAP. LyIr. 19.

clearly see what is our rebellion and obstinacy against God,
and what remedies are necessary for curing our diseases ;
and that, when we are diseased and almost beyond hope, we
are healed, are brought back to the right path, and after-
wards continue in it. Hence follows consolation :

Restoring comforts to him. If piety be wanting, there
can be no faith and no consolation; for they who are not
dissatisfied with themselves on account of their vices can
look for nothing but the wrath of God, terrors and despair.
It is proper, therefore, to observe the context, in which the
Prophet, after mentioning “ healing,’ next mentions “ con-
solation ;” for they whose diseases have been cured obtain,
at the same time, that joy of heart and that consolation of
which they had been deprived.

When he adds, 7’o his mourners, he appears especially to
denote good men,’ who were few in number; as appears
clearly from the complaints of the prophets, who exclaim
loudly against the stupidity which had seized the people on
every side. Thus he describes those who, amidst the uni-
versal guilt, were constrained by sincere grief to mourn, and
who not only bewailed the miseries of the people, but deeply
groaned under the burden of God’s wrath, while others in-
dulged freely in their pleasures.

19. I create the fruit of the lips. This is an explanation
of the former statement, or of the manner in which the Lord
will give consolation to this people. It is, because he will
promise and offer peace to them; for by “the fruit of the
lips” he means that he will cause them to hear the glad tid-
ings of peace, by which they shall be filled with joy.

Peace, peace. I think that he speaks of the publication
of “peace,” the ministry of which was committed to the
prophets, and was afterwards enjoined on the apostles and
the other ministers of the Gospel; as Paul teaches that they
“are ambassadors for Christ, to reconcile men to God.”
(2 Cor. v. 20.) The repetition of the word “Peace” is in-
tended to express not only certainty, but also uninterrupted
continuance. As if he had said, “ You now hear nothing
but dreadful threatenings. The doctrine of grace and sal-

1 « Fideles.” ‘ Believers.”

CHAP. LVII. 20. COMMENTARY ON ISAIAH. 219

vation is silent, because you are incapable of it. Such is
your obstinacy that I must deal with you by threatenings
and terrors. But I will one day restore the doctrine of
‘peace,’ and open the lips of the prophets, that they may
proclaim it to you.”

To them that are far off. This is added, because the peo-
ple who had been carried into captivity did not think that
these things belonged to them, (because they were “ far off,”)
but perhaps to those who were at home ; for captivity was a
sort of casting off. But the Prophet foretells that, though
they are at a great distance, yet they shall be partakers of
this grace.

And I heal him. At length he adds the end or effect,
that the Lord determines to heal the people; that is, tomake
them safe and sound. Hence we infer what I remarked a
little before, that all that relates to the full and perfect hap-
piness of the Church is absolutely the gift of God.

Paul appears to have glanced at this passage, when he says
that Christ “brought peace to them that are near, and to
them that are far off.” (Eph. ii. 17.) He speaks of Gentiles
and Jews; for the Jews were “near,’ because God had
entered into a covenant with them; but the Gentiles were
“far off,” because they were strangers to that covenant. But
the Prophet appears to speak of Jews only.

I reply, Paul adheres to the true meaning of the Prophet,
if the whole be but carefully examined ; for the Jews are
said, in this passage, to be “far off,’ because the Lord ap-
peared to have driven them out of his house; and in that
respect they resembled the Gentiles. Since, therefore, at the
time of that casting off, there was no difference between
them and the Gentiles, Paul, by putting both, as it were, in
the same rank, justly placed them on a level with the Jews,
and thus applied to them what the Prophet had spoken
about the Jews; as, ina manner not unlike, he elsewhere
applies to the Gentiles a passage in Hosea. (Rom. ix. 25;
Hos. 1. 10.)

20. But the wicked. Uaving formerly spoken of the
“peace” which good men shall enjoy, he threatens that the
wicked, on the contrary, shall have continual war and inces-

220 COMMENTARY ON ISAIAH. CHAP, LVII. 2].

sant uneasiness and distress of heart ; in order that good men
may value more highly the excellent blessing of ‘“ peace,” and
next, that the reprobate may know that their condition shall
in no degree be improved in consequence of that peace which
is promised to the children of God. But because the repro-
bate make false pretensions to the name of God, and vainly
glory in it, the Prophet shews that there is no reason why
they should flatter themselves, or advance any claim, on the
ground of this promise, since they can have no share in this
peace. Nor will it avail them anything, that God, having
compassion upon his people, receives them into favour, and
commands peace to be proclaimed to them.

As the troubled sea. That metaphor of “the sea” is ele-
gant, and very well fitted to describe the uneasiness of the
wicked ; for of itself ‘the sea is troubled.” Though it be
not beaten by the wind or agitated by frightful tempests, its
billows carry on mutual war, and dash against each other
with terrible violence. Inthe same manner wicked men are
“troubled” by inward distress, which is deeply seated in
their hearts. They are terrified and alarmed by conscience,
which is the most agonizing of all torments and the most
cruel of all executioners. The furies agitate and pursue the
wicked, not with burning torches, (as the fables run,) but
with anguish of conscience and the torment of wickedness ;
for every one is distressed by his own wickedness and his own
alarm ;' every one is agonized and driven to madness by his
own guilt; theyare terrified by their own evil thoughts and
by the pangs of conscience. Most appropriately, therefore, —
has the Prophet compared them to a stormy and troubled
sea. Whoever then wishes to avoid these alarms and this
frightful agony of heart, let him not reject that peace which
the Lord offers to him. There can be no middle course be-
tween them ; for, if you do not lay aside sinful desires and
accept of this peace, you must unavoidably be miserably dis-
tressed and tormented.

21. There is no peace to the wicked. Ue confirms the pre-
ceding statement, namely, that in vain shall the reprobate
endeavour to seek peace, for everywhere they will meet with

1 «Et gehenné.” “ And by the hell within him.”

OHAP. LVIII, COMMENTARY ON ISAIAH. 221
war. It is God who threatens war, and therefore there can
be no hope of “peace.” Wicked men would indeed wish to
enjoy peace, and ardently long for it; for there is nothing
which they more eagerly desire than to be at ease, and to
lull their consciences, that they may freely take their plea-
sures and indulge in their vices. They drive away all thoughts
about the judgment of God, and endeavour to stupify them-
selves and to repose in indolence, and think that these are
the best ways and methods of obtaining peace. But they never
shall enjoy it ; for, until men have been reconciled to God,
conscience will never cease to annoy and carry on war with
them.

Saith my God. Thus he represents God as the only author
of peace, that he may, by this dreadful threatening, tear
from the Jews their dearest pleasures; and calls him “his
God,” in opposition to the vain boasting of those who falsely
boasted of his name; for they cannot acknowledge God, so
long as they reject his Prophet and his doctrine. For this
reason the Prophet boldly declares that he has received a
command from God to declare perpetual war against them.

CHAPTER LVIII.

1. Cry aloud, spare not; lift up
thy voice like a trumpet, and shew
my people their transgression, and
the house of Jacob their sins.

2. Yet they seek me daily, and
delight to know my ways, as a nation
that did righteousness, and forsook
not the ordinance of their God: they
ask of me the ordinances of justice ;
they take delight in approaching to
God.

3. Wherefore have we fasted, say
they, and thou seest not ? wherefore
have we afflicted our soul, and thou
takest no knowledge? Behold, in
the day of your fast ye find pleasure,
and exact all vour labours.

4, Behold, ye fast for strife and
debate, and to smite with the fist of

1. Clama in gutture, ne cohibeas;
quasi tuba exalta vocem tuam, et
annuntia populo meo_ peccatum
suum, et domui Iacob iniquitatem
suam.

2. Me tamen quotidie quzerunt, et
scire vias meas nolunt; quasi gens
quee justitiam fecerit, et judicium
Dei sui non intermiserit ; sciscitan-
tur ex me judicia justitie, appropin-
quare Deo volunt.

3. Quare jejunavimus, et non
aspexisti ? humiliavimus animas
nostras, et nesciisti? Ecce quo die
jejunatis, invenitis voluntatem, et
omnes facultates vestras exigitis.

4. Ecce, ad litem et contentionem
jejunatis ; atque ut percutiatis pueno

222

wickedness: ye shall not fast as ye
do this day, to make your voice to
be heard on high.

5. Is it such a fast that I have
chosen? a day for a man to afflict
his soul? is i¢ to bow down his head
as a bulrush, and to spread sackcloth
and ashes wnder him ? wilt thou call
this a fast, and an acceptable day to
the Lord ?

6. Is not this the fast that Ihave
chosen? to loose the bands of wicked-
ness, to undo the heavy burdens, and
to let the oppressed go free, and that
ye break every yoke?

7. Is it not to deal thy bread to
the hungry, and that thou bring the
poor that are cast out to thy house?
when thou seest the naked, that thou
cover him; and that thou hide not
thyself from thine own flesh ?

8. Then shall thy light break
forth as the morning, and thine
health shall spring forth speedily ;
and thy righteousness shall go before
thee: the glory of the Lord shall be
thy rere-ward.

9. Then shalt thou call, and the
Lord shall answer; thou shalt ery,
and he shall say, Here I am. If
thou take away from the midst of
thee the yoke, the putting forth of
the finger, and speaking vanity ;

10. And if thou draw out thy
soul to the hungry, and satisfy the
afflicted soul; then shall thy light
rise in obscurity, and thy darkness
be as the noon-day :

11. And the Lord shall guide thee
continually, and satisfy thy soul in
drought, and make fat thy bones:
and thou shalt be like a watered
garden, and like a spring of water,
whose waters fail not.

12. And they that shall be of thee
shall build the old waste places:
thou shalt raise up the foundations
of many generations; and thou
shalt be called, The repairer of the
breach, The restorer of paths to
dwell in.

13. If thou turn away thy foot
from the sabbath, from doing thy
pleasure on my holy day; and call

COMMENTARY ON ISAIAH.

CHAP, LVIII.

impio. Ne jejunetis sicut hodie, ut
audiri faciatis in excelso vocem ves-
tram.

5. An tale est jejunium quod
elegi? ut die affligat homo animam
suam, et quasi juncus demittat caput
suum, sternat saccum et cinerem ?
An hoe vocabis jejunium, et diem
gratum Iehovee ?

6. Annon hoc est jejunium quod
elegi ? solvere colligationes impias,
dissolvere fasciculos graves, oppressos
dimittere liberos, atque ut omne ju-
gum abrumpatis ?

7. Annon ut partiaris esurienti
panem tuam, et pauperes vagos in-
ducas domum? Si videris nudum,
operias eum, et a carne tua ne te
abscondas ?

8. Tune proferetur ut aurora lux
tua; et sanitas tua protinus germina-
bit ; justitia anteibit faciem tuam, et
gloria Iehovee colliget te.

9. Tunc invocabis, et Tehova ex-
audiet; clamabis, et dicet, Ecce
adsum; si abstuleris e medio tui
onus, et emissionem digiti, et ser-
monem vanitatis, (vel, inutilen.)

10. Si effuderis famelico animam
tuam, et animam afflictam satiaveris,
orietur in tenebris lux tua, et caligo
tua erit sicut meridies.

11. Et deducet te Iehova semper,
et saturabit in siccitatibus animam
tuam, et ossa tua saginabit. Et
eris quasi hortus irriguus, et scatu-
rigo aquarum, cujus aque non de-
ficiunt. °

12. Et erunt ex te qui instaurent
deserta seculi; fundamenta genera-
tionis et generationis excitabis. Et
vocaberis rupture reparator, direc-
tor semitarum ad inhabitandum.

13. Si averteris a sabbato pedem
tuum, nec facies voluntatem tuam,
in die sancto meo, et vocaveris sab-

CHAP, LVIII. 1.

the sabbath a delight, the holy of
the Lord, honourable ; and shalt
honour him, not doing thine own
ways, nor finding thine own pleasure,
nor speaking thine own words:

14. Then shalt thou delight thy-
self in the Lord; and I will cause
thee to ride upon-the high places of
the earth, and feed thee with the
heritage of Jacob thy father: for

COMMENTARY ON ISAIAH.

223

batum delicias ad consecrandum
Iehovee, ed quod sit honorabile, et
honorem illi tribueris, ut non exe-
quaris vias tuas, nec inveniatur
voluntas tua, nec loquutus fueris
verbum ;

14. Tune delectaberis in Iehova,
et equitare te faciam super excelsa
terre, et pascam te hereditatis
Iacob patris tui; quia os Iehovee
loquutum est.

the mouth of the Lord hath spoken ;
it.

1. Cry with the throat. This chapter has been badly di-
vided ; for these words are connected with what goes before ;
and therefore, if we wish to understand the Prophet’s mean-
ing, we ought to read them as if there had been no separa-
tion. The Prophet has testified that the people shall be
punished in such a manner as to leave some hope of peace,
and next has threatened that the wicked, who by indolent
pride endeavour to escape from God, shall have continual
war. He now confirms that doctrine, and informs them that
God has given him this command, to “cry with the throat,”
that is, to use a common expression, (@ plein gosier,) “at the
full stretch of the voice.”

Why isthis? It isto make known to the people their sins.
He does not speak merely of the stretch of the voice, but
means by it that keenness and severity of language which
hypocrites especially need, as if God were throwing thunder-
bolts against them from heaven ; for they are delighted with
their vices, if they be not severely reproved and dragged
forth to the light, or rather if they be not violently thrown
down.

When he adds, Spare not, it is a’mode of expression very
frequently employed by Hebrew writers, such as, “I cry,
and am not silent.” (Ps. xxi. 2.) It is equivalent to a
common expression, (Crie sans espargner,) “Cry without
sparing.” We have said that the Prophet does not speak of
the mere sound of the voice, but means a severe and harsh
reproof, which is very necessary to be sharply used towards
hypocrites. For instance, if the prophets merely spoke of
the Law of the Lord, and shewed what is the rule of a good

224 COMMENTARY ON ISAIAH. CHAP. LVIIT, |,

and holy life, and recommended the worship of God, and
likewise reproved vices, but without employing any vehe-
mence of language, what impression would they produce on
hypocrites, whose conscience is lulled in such a manner that
they cannot be aroused but by applying spurs? And so a
simple manner of teaching would not be enough, unless they
were sharply attacked, and the thunderbolts of words were
launched against them.

Paul also, imitating the prophets, after having condemned
all mankind, breaks out with greater vehemence against
those who made some profession of holiness and abused God’s
patience. ‘ Behold, thou art called a Jew, and restest in the
Law, and boastest in God, and knowest his will, and ap-
provest what is excellent, being instructed out of the Law;
and trustest that thou thyself art a guide of the blind, a
light of those who are in darkness, an instructor of fools, a
teacher of the ignorant, having the form of knowledge and
of truth by the Law. Thou therefore that teachest another,
teachest thou not thyself? Thou who preachest that men
ought not to steal, dost thou steal?’ (Rom. ii. 17-21.)
Against such persons he threatens the judgment of God and
terrible vengeance, because they have abused his goodness,
and vainly boast of his name.

Thus the Prophet, in this passage, sharpens his pen ex-
pressly against the Jews, who gloried in the name of God,
and yet proudly rose up against him. This is the method,
therefore, that ought to be followed against hypocrites, who
hold out an empty show of holiness; at least, if we wish to
discharge our duty in a proper and useful manner. As the
Lord exercised the prophets in this kind of combat, so we
must be exercised in it at the present day ; so that we must
not hold our peace, or give them a slight reproof, but must
exclaim against them with all our might.

It might be objected, “If the Lord commands his servants
to reprove the sins of the people, to whom he promises peace,
he undoubtedly intended to leave to them the hope of sal-
vation. And yet it is certain that those words are addressed
to the reprobate, against whom he had formerly declared
war.” I reply, believers were at that time reduced to a

CHAP. LVILI. 2. COMMENTARY ON ISAIAII. 225

small number; for there were few who embraced the peace
that was offered to them. Accordingly, when Isaiah holds
out the hope of approaching peace, he has his eye on that
little flock ; when he threatens war, his aim is to terrify the
multitude, who were estranged from God and despised his
warnings ; for the state of the people was such, as we have
formerly seen, (Is. i. 21,) that scarcely supa peer sound
morality remained.

And to the house of Jacob their iniquity. With good reason
does he call them “the house of Jacob,” when the greater
. part of the people were corrupted. And we ought carefully
to observe this distinction, that the prophets sometimes
address the multitude at large, and sometimes limit their
discourse to a few believers. Nor is it without witty and
bitter mockery that he gives the designations of “ his people”
and “ children of Jacob” to those who had degenerated from »
their stock and had basely revolted from the faith of the
fathers. The concession made is therefore ironical ; as if he
had said that there is no privilege which hinders them from
hearing what they deserve.

2. Yet they seek me daily. Were he intended to take
away every ground of objection from hypocrites, who had
their answers ready. ‘“ We fear, serve, and love God, and
seek him with the whole heart. Why do you rebuke us as
if we were irreligious persons; for we wish to regulate our
life according to the injunctions of the Law.” ‘To meet this
objection, he affirms that they do nothing in a pure or sin-
cere manner, that everything is pretended and hypocritical,
and consequently is of no value before God, who demands
the whole heart. (Gen. xvii. 1.)

It is proper to observe this order which the Prophet has
followed. After having threatened war against wicked men
and hypocrites, he now rebukes them severely, and takes
away the pretences and disguises under which they shrouded
themselves. This is the manner in which hypocrites should
be treated, and dragged, as it were, out of their lurking-
places ; for otherwise doctrine could produce no good effect
upon them. And not only should godly teachers observe
this order, but every person ought to apply this manner of

VOL. IV. P

226 COMMENTARY ON ISAIAH. OUAP. LVIIL. 2.

teaching for his own use, that he may not be satisfied with
himself or flatter his vices; that he may not practise hypo-
crisy on himself, or suffer himself to be deceived by the tricks
of Satan. Let him therefore bring a pure and upright heart,
if he wish to profit by the doctrine of the word, and to be
acceptable to God.

And wish to know my ways. Although Isaiah admits that
traitors and liars have some shew of holiness, yet, on the
other hand, by a bitter figure of speech, he censures them,
as if he had said that in their shameful boasting there was
excessive wickedness. Thus it is not simple irony, but there
is likewise added a complaint, that, while they apparently
labour to serve God, still, if any person examine them more
closely, and inquire into their whole manner of life, he
will perceive that their hearts are altogether estranged from
God.

_ They ask of me the judgments of righteousness.!_ Those who
think that in these words hypocrites blame God, and rise up
against him, as if they would enter into controversy with
him, have not understood the Prophet’s meaning. I acknow-
ledge that he does this soon afterwards; but. before coming
down to it, he tears off their mask of pretended godliness.
After having said that they “seek God daily,” as if there
were nothing that occupied their thoughts more earnestly
than religion, he proceeds in the same strain, and says, that
they “ask judgments,” that they may serve God, and observe
the rule of a holy life, that is, by pretending to burn with
zeal for religion. And indeed the Prophet here enumerates
the most important exercises of believers, which sometimes
are ostentatiously imitated by the wicked. Now, the chief
point of religion is, to inquire into the will of God, that we
may regulate our life by the rule which he has laid down for
us, and to depend on his mouth. But the children of God,
in this respect, are falsely copied by hypocrites, so that they
appear to practise all that relates to the true worship of God,
and sometimes to exceed the very best of men.

1 «They consult the priests and prophets as to those laws and statutes
about which there is any uncertainty, as if they were afraid of breaking
the commandments of God through ignorance.”— Rosenmiiller.

OHAP. LVIIL. 3. COMMENTARY ON ISAIAH. 227

3. Wherefore have we fasted ? We proceeds farther with
the same subject, and says that feigned and perverse wor-
shippers of God are not only blinded by their hypocrisy, but
likewise swell with pride, so that they venture openly to
murmur at God, and to complain when he presses hard upon
them, as if he had done them a grievous injury, “ Dost
thou reject our services, fastings, and prayers? Why are
they not acceptable to thee? Do we not vex ourselves in
vain ?”

He has admitted, as we have already said, that hypocrites
have some outward show of holiness, by which they deceive
men; but now he declares that inwardly they are also puffed
up a intoxicated by pride, while they have pretended good
works, by which they think that they satisfy God, and, on
this pretence, they carry themselves high against the pro-
phets, and indulge in the worst vices, such as unbelief, re-
bellion, and obstinacy against God, distrust, cruelty, fraud,
and pillage. These are light matters in themselves, and
are easily washed away by other external exercises; for
the former are their pre-eminent merits, in which they think
that the worship of God consists, and from which they hope
to obtain the pardon of all their sins. Thus they “strain
out a gnat,' and do not scruple to swallow a whole camel.”
(Matt. xxiii. 24.) Ifsuch characters had been found among
the Jews only, and if the world had changed its disposition,
we should have needed to seek far for examples; but since
we haye experience of the same thing every day, there is no
necessity for giving ourselves much trouble about the expo-
sition of this passage.

This complaint may be viewed as referring both to the
word and to the hand of God. In both ways God judges
hypocrites; for he rebukes by the word, and punishes for
their obstinate malice; and therefore those words may be
viewed as referring both to the chastisements and to the pre-
ceding reproof. For my own part, I interpret it as relating
to the word, and as a rebuke to hypocrites, who boasted of
their fastings, and contrasted them with the censures of the

1 For the meaning of this phrase, see our author’s Commentary on the
[Harmony of Matthew, Mark, and Luke, Vol. ili. p. 93.—Zd.

228 COMMENTARY ON ISAIAH. CHAP. LVIII. 4.

prophets; as if they were the true worshippers of God, and
were unjustly rebuked. I differ from those who think that
the people blame God for treating them harshly during their
captivity. On the contrary, it appears to me that they com-
plain of the prophets for rebuking them with great sharp-
ness and severity; for the Jews wished to be regarded as
devout and religious persons, and could not patiently endure
to be condemned for impiety and wickedness. For this rea-
son the Prophet exposes their dispositions, and shews that
they make war with God, that they may not suppose that
they have to deal with him as a private individual.

Ye find pleasure and exact all your labours. In the second
part of the verse he refutes, in the name of God, those vir-
tues which hypocrites proclaim with the sound of a trumpet.
It is, because they do not nevertheless lay aside the sinful
dispositions of the flesh, or begin to deny themselves; for
he condemns them chiefly on the ground of having been
devoted to their desires, and next he enumerates particular
kinds of vices. Hence we may easily infer that their heart
is not moved by any anxiety to repent.

4. Behold, for strife and contention ye fast. This verse
ought to be connected with the end of the preceding verse ;
for, having in the former clause introduced hypocrites as
complaining of the violence and harshness of the prophets,
he assigns, in the latter clause, the reason why the Lord
loathes their fasts and their other performances. It is be-
cause they do not proceed from pure affection of heart. What
the inclination of their heart is, he shews from its fruits;
for he sends them back to the duties of the second table, from
which it is easily seen what we are. Purity of heart is
manifested by our living innocently, and abstaining from all
deceit and injustice. These are the marks of pure affection,
in the absence of which the Lord rejects, and even abhors,
all external worship. Wherever, on the other hand, cheating,
and plunder, and extortion prevail, it is very certain that
there is no fear of God.

Thus he reproaches hypocrites with making their fasts to
give greater encouragement to sin, and with giving a looser
rein to their lusts. We have experience of this every day.

CHAP. LVITI. +. COMMENTARY ON ISAIAH. 229

Not only do many people fast in order to atone for their
cheating and robberies, and to plunder more freely, but even
that, during the time of the fast, they may have greater
leisure for examining their accounts, perusing documents,
and calculating usury, and contriving methods by which they
may lay hold on the property of their debtors. On that
account they frequently throw this labour on Lent and on the
stated times of fasts; and, in like manner, other notable
hypocrites hear many Masses every day, that they may more
freely, and with less interruption, and under the pretence of
religion, contrive their cheating and treachery. {

Fast not, as ye do this day. At length he rejects their
fasts, however highly they may value them ; because in this
manner the wrath of God is still more provoked. Imme-
diately afterwards he rejects also their prayers.

That ye may make your voice to be heard on high.’ Hence
it is evident, (as we have explained fully in our exposition
of Isa. i. 11,) that God approves of no duties which are not
accompanied by sincere uprightness of heart. Certainly no
sacrifice is more excellent than calling upon God; and yet
we see how all prayers are stained and polluted by impurity
of heart. Besides, in consequence of fasting being usually
joined to prayer, the Prophet takes this for granted ; for it
is an appendage to prayer. He therefore forbids such men
to offer up solemn prayer accompanied by fasting ; because
they will gain nothing, except that the Lord will punish
them more severely. And hence we infer (as has been
already said) that the Lord pays no regard to external works,
if they be not preceded by sincere fear of God.

Such fasting as was customary among the Jews is not
here blamed in itself, as if it were a superstitious ceremony,
but abuse of fasting, and false confidence. This ought to be
carefully observed ; for we would need to deal very differently

1 «Tuther and other early writers understand the Jast clause as a pro-
hibition of noisy quarrels, ‘to make the voice heard on high,’ being taken
as equivalent to letting it be heard in the street. (Isa. xi. 3.) Vitringa
and the later writers give it a meaning altogether different, by taking
DIN (mardm) in the sense of heaven, (Isa. Ivii. 15,) and the whole clause:
as a declaration that such fasting would not have the desired effect of gain-
ing audience and acceptance for their prayers. (See Joel i. 14; ii. 12.)”
—Alewander.

230 COMMENTARY ON ISATAR. CHAP, LYVIII. 5.

with the Papists, if we blamed their fasts. They contain
nothing but superstition, being tied to this or that day, or
to fixed seasons, as if during the rest of the time they were
at liberty to gormandize ; while they think that the flesh is
unclean, and yet allow every kind of indulgence to it ; pro-
vided only that they do not once gormandize on a fast-day,
they think that they have discharged their duty admirably
well. Since therefore there is nothing in them that can be
approved, we may absolutely condemn them. |

But the dispute on this occasion was different. That fast-
ing which the Jews observed was laudable in itself, because
God had appointed it ; but a false opinion respecting it was
censurable. Among the Papists, on the other hand, we must
condemn both the false opinion and the institution itself ;
because it is wicked. The Papists have this in common with
the Jews, that they think that they serve God by it, and that
it is ameritorious work. Yet fasting is not the worship of
God, and is not in itself commanded by him, in the same
manner as those works which he enjoins in the Law; but
it is an external exercise, which is auxiliary to prayer, or is
useful for subduing the flesh, or testifying our humiliation,
when, as guilty persons, we implore that the wrath of God
may be turned away in adversity. But the reader will find
the use and design of fasting more fully discussed in our In-
stitutes, (Book iv. chap. xii. 15-21.)

5. Is it such a fast as I have chosen? He confirms the
preceding statement, and shews that fasting is neither de-
sired nor approved by God in itself, but so far as it is directed
to its true end. He did not wish that it should be altogether
abolished, but the improper use of it ; that is, because they
believed the worship of God to consist in it, and by neglect-
ing or even despising true godliness, thought that bodily
exercise was enough ; just as hypocrites always put forward
external ceremonies, as if they were satisfactions to appease
God. |

Again, because men, through their rashness, define what
is the worship of God, he expressly refers us to his own will,
that we may not suppose that he approves of everything
which our own judgment pronounces to be right. Although

CHAP. LVIII.5. COMMENTARY ON ISAIAH. 231.

men are well pleased with themselves, and swell with aston-
ishing haughtiness, and indulge in insolent boasting, the
Lord rejects and abhors them, because he claims for himself
alone the right to “choose.” Now, “ to choose” a thing is
of the same import as “to take pleasure in it.”

And hanging his head like a bulrush. He says that he is
not delighted if a man passes a day in hunger, and then
walks with a sad and downcast look. The Prophet employs
an appropriate metaphor; because the bulrush, though it is
straight, is easily bent. So hypocrites bend themselves, and
bow down the head, as if under the influence of oppressive
leanness, or display some empty appearance of humility.
The Prophet therefore intended to censure superstitious
attitudes, in which hypocrites imagine that there is some
holiness. !

And spread sackcloth and ashes. These things also were
added to fasting, especially when they made solemn profes-
sions of repentance ; for they clothed themselves with “sack-
cloth,” and threw “ashes” on their head. (Joel i. 13.) Now,
such an exercise was holy and approved by God ; and we see
that the prophets, while they exhort the people to repentance,
ery aloud for “ sackcloth and ashes.” But as we have said
that fasting is not here condemned on its own account, so
Isaiah does not condemn those outward ceremonies, but re-
proves hypocrites for separating them from reality.

If it be asked, Are “sackcloth” and “ashes” suitable to
our time? Ireply, they are indifferent matters, which may
be used for edification ; but in the light of the Gospel, which
has brought liberty to us, we have no need of such figures.
At the same time, we should attend to the difference between
Eastern nations, which make use of a great abundance and
variety of ceremonies, and Western nations, whose habits
are far more simple. If we wished to imitate the former, it
would be nothing else than to enact the part of apes, or of
stage-players. Yet there is nothing to hinder those who in-
tend to confess their guilt, from wearing soiled and tattered
garments, after the manner used by suppliants.'

' «Selon la coustume des criminels qui demandent misericorde.” * Ac-
cording to the custom of criminals who implore mercy.”

PX twd COMMENTARY ON ISATAH. OHAP. LVIIT. 6,

A day acceptable to Jehovah. Uence it is evident that to
solemn prayer, when a holy assembly was held, there was
added fasting; for fasting, as we have already said, is an
appendage to prayer ; as we see that it was added to prayer
by Christ himself. (Matt. xvii. 21.) It is not appointed,
therefore, for its own sake, but is directed to a different end.

6. Is not this the fast which I have chosen? The Prophet
shews what are the real duties of piety, and what God chiefly
recommends to us; namely, to relieve those who are wretched
and pressed with a heavy burden. But the Prophet appears
to abolish fasting universally, when, in place of it, he enum-
erates those works which are most highly acceptable to God.
I reply, fasting is approved when it is accompanied by that
love which we owe to our fellow-men; and therefore the
Prophet directs that we shall be tried by this principle, that
our consciences be entire and pure, that we exercise mutual
kindness towards each other; for if this order prevail, then
fasting, which shall be added to it, will be pleasing and ac-
ceptable to God. But here he does not at all mention purity
of heart. I reply, it is described by works, as by its fruits,
from which it is easily seen what kind of heart we have.
Next, he enumerates the duties of the Second Table, under
which, as we have elsewhere seen, by a figure of speech in
which a part is taken for the whole, he includes the whole
observation of the Law ; for it would not be enough to assist
our neighbour by kind offices, if at the same time we despised
God. But we must observe the Prophet’s design ; because
the love which we owe to our neighbours cannot be sincerely
cultivated, unless when we love them in God. In order to
make trial of our fear of God, he demands these as more
immediate signs, if we live justly, offensively, and kindly
with each other. Besides, he was not satisfied with outward
appearance ; and indeed the love of our neighbour does not
thrive where the Spirit of God does not reign ; and therefore
Paul includes it in the enumeration of “the works of the
Spirit.” (Gal. v. 22.) Thus when the observation of the
Law is spoken of, not only outward works, but likewise the
dispositions of the heart, must be taken into the account.

To loose wicked bindings. Some explain it to mean “sin-

CHAP. LVIII. 7. COMMENTARY ON ISAIAH. 233

ful thoughts,” by which the hearts of men are entangled.
But Isaiah appears to me to have had another object in view,
namely, that hypocrites are exceedingly cruel in distressing
the poor, and lay heavy burdens upon them. Ue therefore
calls them “bonds,” or “ bindings,” or, as we commonly say,
“oppressions.” Of the same import is what he adds, to wn-
do the heavy burdens, under the weight of which the poor
groan and are overwhelmed. He again adds, “to let the
oppressed go free,” and expresses the same thing in a variety
of words. Thus the Prophet does not define what is meant
by “fasting,” but shews what the Lord requires in the first
place and chiefly, and in what manner our obedience can
be approved by him, and what ought to be the dispositions
of those who endeavour to fast in a right manner.

7. Is tt not to break thy bread to the hungry? He goes
on to describe the duties of love of our neighbour, which he
had described briefly in the preceding verse ; for, having
formerly said that we must abstain from every act of in-
justice, he now shews that we ought to exercise kindness
towards the wretched, and those who need our assistance.
Uprightness and righteousness are divided into two parts ;
first, that we should injure nobody; and secondly, that we
should bestow our wealth and abundance on the poor and
needy. And these two ought to be joined together ; for it
is not enough to abstain from acts of injustice, if thou refuse
thy assistance to the needy ; nor will it be of much avail to
render thine aid to the needy, if at the same time thou rob
some of that which thou bestowest on others. Thou must
not relieve thy neighbours by plunder or theft ; and if thou
hast committed any act of injustice, or cruelty, or extortion,
thou must not, by a pretended compensation, call on God to
receive a share of the plunder. These two parts, therefore,
must be held together, provided only that we have our love
of our neighbour approved and accepted by God.

By commanding them to “break bread to the hungry,””

1 Grotius says that ‘‘ the bread in those countries was such as could be
easily ‘ broken,’ [like the thin cakes which are still common in the East] ;
and that to ‘ break,’ consequently, meant to ‘impart,’ or to distribute.
The phraseology is borrowed from the breaking of the bread which is dis-

234 COMMENTARY ON ISATATI. CHAP. LVITI. 8,

he intended to take away every excuse from covetous and
greedy men, who allege that they have a right to keep pos-
session of that which is their own. “This is mine, and
therefore I may keep it for myself. Why should I make
common property of that which God has given me?” He
replies, “It is indeed thine, but on this condition, that
thou share it with the hungry and thirsty, not that thou eat
it thyself alone.” And indeed this is the dictate of common
sense, that the hungry are deprived of their just right, if
their hunger is not relieved. That sad spectacle extorts
compassion even from the cruel and barbarous. He next
enumerates various kinds, which commonly bend hearts of
iron to (cuuaadbevav) fellow-feeling or compassion ; that the
savage disposition of those who are not moved by feeling for
a brother’s poverty and necessity may be the less excusable.
At length he concludes—

And that thou hide not thyself from thine own flesh. Here
we ought to observe the term flesh, by which he means all
men universally, not one of whom we can behold, without
seeing, as in a mirror, “our own flesh.” It is therefore a
proof of the greatest inhumanity, to despise those in whom
we are constrained to recognise our own likeness.

8. Then shall break forth as the dawn’ thy light. The
Prophet shews that God is not too rigorous, and does not
demand from us more than what is proper; and that hypo-
crites complain of him without cause, when they accuse him
of excessive severity. When their works are condemned,
they murmur, and reply that God can never be satisfied,
that they do not know what they should do, or what course
they should follow. He replies that he demands nothing
else than a pure and honest heart, that is, an upright con-
science; that if they have this, God will graciously receive
them, and will bear testimony to their holiness, and will be-
stow every kind of blessing on those whose faults he justly
chastises ; and lastly, that there is no reason why they should
murmur at him as excessively stern and harsh, because they

tributed by the head of a family to the domestics at his table.”—

Rosenmiiller.
1 “ As the pillar of the dawn bursts through the clouds.”—Jarchi.

CITAP. LVIII. 9. COMMENTARY ON ISAIAH, 235

will find him to be kind and bountiful when they shall lay down
all hypocrisy, and devote themselves sincerely to his service.

We should observe the particle then; for it means that
hypocrites, on the contrary, are very far from the true wor-
ship of God, though they wish to be reckoned very holy per-
sons. But he holds them to be fully convicted, when he
shews from their works that they neither worship nor fear
God. By the word light he means prosperity, as by the
word “ darkness” is meant a wretched and afflicted life; and
this mode of expression occurs frequently in Scripture.

And thy health. By “health” he means prosperity and
safety, as we shall afterwards see in another passage, because
the wounds inflicted by the hand of God on account of their
sins had brought the people so low that they wasted away
like a sick man under terrible disease. No kind of disease
is more severe than to be pursued by God’s righteous ven-
geance, or consumed under his curse.

Righteousness shall go before thy face. ‘“ Righteousness”
may be taken in two senses, either for the testimony of
“righteousness,” or for good order ; because God will put
an end to the confusion, and will restore everything to its
proper place. Thus the former meaning amounts to this,
‘When God shall be pacified towards thee, the testimony of
thy righteousness shall be visible before God and men, as if
some herald went before thee.” There are some who prefer
to expound the word “righteousness” as meaning just
government, which is the gift of God, and a token of his
kindness as a Father; and we have seen that this word is
sometimes used in that sense by Hebrew writers. But the
latter clause which follows, And the glory of Jehovah will
gather thee, leads me to prefer the former exposition, “ Thy
righteousness shall go forth;” that is, “All shall acknowledge
thee to be holy and righteous, though formerly thou wast
guilty and convicted. So shalt thou also be adorned with
the glory of the Lord, though formerly thou wast loaded
with reproaches.” For we are reproached and disgraced,
while we suffer the punishment of our sins.

9. Then shalt thou call. Isaiah follows out what he had
formerly begun, that everything shall prosper well with the

236 COMMENTARY ON ISATATI. OHAP, LVIII, 9.

Jews, if they shall be just and inoffensive and free from
doing wrong to any one, so that it shall manifest their piety
and religion. He pronounces what is said by Hosea, (vi. 6,)
and repeated by Christ, that “mercy shall be preferred to
sacrifice.” (Matt. ix. 13; xii.7.) Thusafter having spoken
of the duties which men owe to one another, and testified
that it shall be well with those who shall perform those duties,
he adds, “Then shalt thou call, and the Lord will listen to
thee.” The chief part of our happiness is, if God listen to us ;
and, on the other hand, nothing could be more miserable
than to have him for an enemy. In order to try our faith,
he attributes to our prayers what he bestows willingly and
by free grace; for if he always bestowed his blessings while
we were asleep, the desire to pray would become utterly
cold, and indeed would cease altogether; and so the kind-
_ ness of God would be an encouragement to slothfulness.
Although he anticipates us by his free grace, yet he wishes
that our prayers for his blessings should be offered, and
therefore he adds, Thou shalt cry, and he shall say, Behold,
here I am. This promise likewise contains an exhortation,
that we may not lie idle. When he says that he is present,
this indeed is not visible to our eyes ; but he gives a practical
declaration that he is near and reconciled to us.

If thow shalt take away from the midst of thee the yoke.
In the latter part of the verse he again repeats that God will
be reconciled to the Jews if they repent. Under the word
“yoke” he includes all the annoyances that are offered to
the poor ; as if he had said, “If thou shalt cease to annoy
thy brethren, and shalt abstain from all violence and deceit,
the Lord will bestow upon thee every kind of blessing.”

And the pointing of the finger.’ This includes every kind
of attack ; for we are said to “ point the finger,’ when we

1 « Grotius thus explains this clause, ‘If thou shalt cease to point at
good men with “the disreputable finger,” (as Persius calls it,) and
to mock at their simplicity.’ In like manner Juvenal says, (Sat. x. 52,)

Quum fortune ipsi minaci
Mandaret laqueum, mediumque ostenderet unguem.
On this passage scholiasts observe, that it was an ancient custom, when
any person was the object of scorn, or was treated with marked contempt
or disgraceful reproach, to point at him by holding out the middle finger.”
—Rosenmiiller.

CHAP, LVIII. 10. COMMENTARY ON ISAIAH. 237
threaten our neighbours, or treat them cruelly, or offer any
violence.

And speech of vanity, or unprofitable speech. This is the
third class of acts of injustice, by which we injure our
neighbour when we impose upon him by cunning and de-
ceitful words or flatteries ; for every iniquity consists either
of concealed malice and deceit, or of open violence.

10. Lf thow shalt pour out thy soul to the hungry. He
goes on to recommend the duties of that love which we owe
to one another. The sum of the whole discourse is this, that
in vain do men serve God, if they only offer to him trivial
and bare ceremonies ; and that this is not the right and
proper worship of God, who rigidly commands and enjoins
us to lead an upright and innocent life with our neighbours,
willingly to give ourselves and our labours to them, and to
be ready to assist them readily and cheerfully, whenever it
is necessary. We should observe the two parts of this duty
which the Prophet has expressly described ; for in the first
place, he recommends to us the feeling of mercy and kind-
ness ; and, in the second place, he exhorts us to the work
itself and the effect. It would not be enough to perform acts
of kindness towards men, if ourdisposition towards them were
not warm and affectionate. “IfI give all my goods to the
poor,’ says Paul, “and have not love, I am nothing.”
(1 Cor. xiii. 3.) To “pour out the soul,” therefore, is nothing
else than to bewail their distresses, and to be as much af-
fected by their own poverty as if we ourselves endured it;
as, on the other hand, all who are limited and devoted to
themselves are said to have a hard and seared heart, to “ shut
up their bowels,” (1 John 11. 17,) and to restrain their feel-
ings. Another translation given by some commentators,
“If thou shalt offer thy soul,” is unworthy of notice.

Thy light shall arise in darkness. Again, there follows the
same promise, and under the same figure or metaphor. By
“ darkness” he denotes adversity, and by “ light” prosperity ;
as if he had said to the people, ‘‘ The Lord will cause all the

miseries by which thou art now oppressed to cease, and sud-

1 “ Qui ferment les entrailles, et sont sans affection.” “Who shut up
their bowels, and are without affection.”

238 COMMENTARY ON ISAIAH. CHAP. LVIII, 11.

den prosperity shall spring up.” He shews, therefore, that
there is no reason why they should blame God for punishing
them so severely ; for they would immediately be delivered
and enjoy prosperity if they sincerely worshipped and obeyed
God.

11. And Jehovah will always conduct thee. He now de-
scribes more clearly what he had spoken briefly and figur-
atively, that God will be their guide, so that they shall be in
want of nothing for a full abundance of blessings. God is
said to “conduct” us, when we actually feel that he goes be-
fore us, as if he were placed before our eyes.

And will satisfy thy soul in drought. The Prophet adds
that the aid promised shall not be of short duration, because
God never forsakes his people in the middle of the journey,
but continues his kindness towards them with unwearied
regularity, and for this reason promises that they shall be
satisfied amidst the deepest poverty ; because God never is
in want of any benefits for relieving their poverty, and his
act of blessing is of more value than the most abundant rains
of the whole year. And yet he does not promise to believers
a rich and abundant produce of fruits, or a plentiful harvest,
but that God will nourish them, though the earth yield no
food. In this way he bids them depend on God’s assistance
and be satisfied with it, though they be not altogether free
from the distresses of famine. In this sense he adds,—

And will make fat thy bones. He does not say that they shall
be fully and highly fattened, but that they shall be so lean
that the “bones” shall protrude even through the skin.
Thus he gives the appellation of “ bones” to those who have
been worn bare by hunger or famine, men who have hardly
anything remaining but dry skin and “bones ;” and he
means that the Jews will have to contend with want of all
things and with leanness, till God shall restore them.

Of the same import are the metaphors which he adds, a
watered garden, and a spring of waters. Isaiah cannot
satisfy himself in describing the kindness of God, which he
displays towards his sincere worshippers, that men may not
seek anywhere else than in themselves the causes of barren-
ness. It amounts to this, that this fountain of God’s kind-

CHAP. LVIII. 12. COMMENTARY ON ISAIAH. 239

ness never dries up, but always flows, if we do not stop its
- course by our own fault. :

12. And from thee shall be those who shall restore the deserts
of the age. By “deserts” Isaiah means frightful desolation,
which befell the Jews, when they were carried into captivity ;
for the country was reduced to a wilderness, the city was
sacked, the temple was razed, and the people were brought
into bondage and scattered. He calls them “ deserts of the
age,” (or of perpetuity,) because the temple could not be
immediately repaired, and there was no hope of rebuilding
it or of delivering the people. If any city has been ruined
or destroyed, while its inhabitants remain, it may be speedily
restored ; but if none of the inhabitants survive, and if they
have been carried away into a distant country, and are very
far off, there can be no hope of rebuilding that city ; and it
will be reckoned monstrous if, after it has lain for a long
time in ruins, some person shall say that the people who
appear to have perished shall restore and rebuild it.

Since therefore the promise appeared to be incredible, the
Prophet intended to meet the doubt ; for they might have
objected, “If God wishes to restore us, why does he suffer
us to languish so long?” He replies that no continuance of
delay prevents God from raising again to a lofty situation
those who had been sunk low for a long period. Nor must
this be limited to the rebuilding of the temple, which was
begun by Zerubbabel, (Ez. ii. 8,) and continued by Nehe-
miah ; but it includes the restoration of the Church, which
followed after the lapse of several centuries.

The phrase “From thee,” means that from that people,
though seemingly half dead, there shall arise those who shall
repair the melancholy ruins, and shall be architects or work-
men to rebuild Jerusalem. The verb 133, (bdni,) ‘shall
build,” is translated by some in a passive sense ; but as that
way renders the meaning doubtful, the active signification
ought to be retained.’ A little afterwards, he appears to
ascribe to the whole people what he had said of a few indi-

| « Ewald reads 123, (biinna,) [in the Puhal form,] ‘ They shall be built
by thee ;’ but this passive form does not occur elsewhere, and is here sus-
tained by no external evidence.” —Alsxander.

240 COMMENTARY ON ISAIAH. CHAP. LVIII. 13.

viduals ; but the meaning is the same; for, if the question
be put, “ Who rebuilt Jerusalem ?” undoubtedly it was that
people ; but out of that vast multitude the Lord selected a
small number and cut off the rest. Some suppose the mean-
ing to be, that the cities will be insufficient for the number
of inhabitants, so that they shall be constrained to rebuild
other cities which had been formerly destroyed; but this
appears to be too unnatural.

Thow wilt raise up the foundations of generation and gene-
ration. Some think that this clause conveys what the Pro-
phet had formerly said, and that by “the foundations of
generation and generation” are meant those which lay long
in a ruinous state ; because out of them must the building
be immediately raised and set up; for various hinderances
had arisen, by which that work was interrupted. But we
may view it as referring to the time to come: “Thou wilt raise
up buildings, which shall last fora very long period ;” for he
seems to promise that the condition of the Church shall be
of long duration ; as if he had said, “ Other buildings do not
last long, but this shall last for many ages.” Yet if any one
prefer to view it as referring to the past, I am not much dis-
posed to dispute with him.

And thou shalt be called. Here the Prophet includes both
statements ; namely, that the people would resemble a ruined
building, and next, that they would be perfectly restored.
He ascribes this to the Jews, that they shall be repairers
and directors of the ways; that is, that the Lord will make
use of their labours ; for we ought to ascribe everything to
the power of God, who is pleased to bestow upon us so high
an honour as to permit our hands to be applied to his work.
We have here a remarkable promise about gathering and
raising up the ruins of the Church; and since the Lord is
pleased to make use of our labour, let us not hesitate to be
entirely devoted to it ; and although the world oppose and
mock at us, and account us fools, let us take courage and
conquer every difficulty. Our hearts ought to cherish as-
sured confidence, when we know that it is the work of the
Lord, and that he has commanded us to execute it.

13. If thou shalt turn away thy foot from the sabbath.

CHAP. LVIIL. 13. COMMENTARY ON ISAIAH. 241

Some think that the Prophet alludes to the external obser-
vation of the Sabbath, because it was not lawful to perform
a journey on that day. (Ex. xx. 8.) Though I do not re-
ject that opinion, yet I think that the meaning is far more
extensive ; for by a figure of speech, in which a part is taken
for the whole, he denotes the whole course of human life ;
as it is very customary to employ the word “going” or
“walking” to denoteour life. Hesays, therefore, “If thoucease
to advance in thy course, if thou shut up thy path, walk not
according to thine own will,’ &. For this is to “turn away
the foot from the Sabbath,” when we lay ourselves under the
necessity of wandering freely and without restraint in our
own sinful desires. As he formerly included under the class
of fasting all ceremonies and outward masks, in which they
made their holiness to consist, and shewed that they were
vain and unprofitable ; so in this passage he points out the
true observation of the Sabbath, that they may not think
that it consists in external idleness but in true self-denial,
so as to abstain from every act of injustice and wickedness,
and from all lusts and wicked thoughts. First, by the word
“foot” he denotes actions ; because the Jews, though they
did not venture to perform a journey, or to cook flesh on a
Sabbath-day, yet did not scruple to harass their neighbours
and to mock at the afflicted. Yet he immediately passes on
to the will and to speeches, so as to include every part of the
obedience which we owe to God.

And shalt call the Sabbath a delight. This word, “delight,”
must be viewed as referring to God, and not to men ; because
nothing can be more pleasing or acceptable to God, than the
observation of the Sabbath, and sincere worship. He care-
fully inculcates this, that men do wrong, if, laying aside the
commandments of God, they esteem highly those things
which are of no value ; and he warns them that they ought to
form their judgment from his will alone. Certain classes of
duties are again enumerated by him, by which he shews
clearly that the true observation of the Sabbath consists in
self-denial and thorough conversion. And thus he pronounces
the foundation to be the will, from which proceed speeches,
and next actions ; for we speak what we have conceived in

VOL. IV. Q

942 COMMENTARY ON ISAIAH. CHAP, LVIII, 14,

our heart, and by speech we make known our will, and after-
wards carry it into effect. Whoever then wishes to serve
God in a proper manner, must altogether renounce his flesh
and his will, And hence we see the reason why God so
highly recommends, in the whole Scripture, the observation
of the Sabbath ; for he contemplated something higher than
the outward ceremony, that is, indolence and repose, in
which the Jews thought that the greatest holiness consisted.
On the contrary, he commanded the Jews to renounce the
desires of the flesh, to give up their sinful inclinations, and
to yield obedience to him; as no man can meditate on the
heavenly life, unless he be dead to the world and to himself.
Now, although that ceremony has been abolished, neverthe-
less the truth remains ; because Christ died and rose again,
so that we have a continual sabbath; that is, we are re-
leased from our works, that the Spirit of God may work
mightily in us.

14. Then wilt thou delight in Jehovah. He appears to
allude to the word delight in the preceding verse ; for the
verb AIVNN, (ithgnannég,) which the Prophet employe, is
derived from the same root as AJY, (gndnég,) which he for-
merly used, when he said that the Lord takes the highest
delight in the true observation of the Sabbath. In a word,
he means that the people take no delight in God, because
they provoke him, and do not obey his will; for if we framed
our life in obedience to God, we should be his delight, and,
on the other hand, he would be ourdelight. Thus he affirms
that it is owing entirely to the Jews themselves that they do
not, by relying ona reconciled God, lead a cheerful and joyful
life. By these words he indirectly reproaches them with
bringing upon themselves, by their own fault, many cala-
mities.

And I will cause thee to ride on the high places of the
earth. By these words he promises a return to their native
country, and a safe habitation in it. We know that Judea
was situated on a lofty place above the neighbouring coun-
tries; while the situation of Babylon was much lower, so
that the people trembled as if they had been shut up in
acave. He next tells more plainly what he meant by the

CHAP. LIX. COMMENTARY ON ISAIAH. 243

word ride ;’ for he promises the possession of that country
which had been promised and given to the fathers,? and
which they at that time enjoyed, and of which they were
afterwards deprived for a time.

For the mouth of Jehovah hath spokenit. He added this,
that they might know, beyond all controversy, that all these
things were true; and this must be viewed as referring
not only to those promises, but likewise to the beginning of
the chapter. For he rebuked hypocrites, who thought that
they were defending themselves in a just cause, and shewed
that they were suffering the just punishment of their sins;
and that it was in vain to contend with God, and to bring
forward in opposition to him their own works, which were
altogether empty and worthless. On that account he brings
them back to the true observation of the Sabbath, and shews
that it will be well with them, if they shall worship God ina
right manner. At length he concludes that they have not
to deal with a mortal man, but that he who pronounces these
things is God the Judge.

CHAPTER LIX.

1. Behold, the Lord’s hand is not 1. Eece non est mutilata manus
shortened, that it cannot save; nei- JTehove, quin servet; neque aggra-
ther his ear heavy, that it cannot vata auris ejus, quin audiat.
hear

2. But your iniquities have sepa- 2. Sed iniquitates vestree dissidium

« The word ride is borrowed from a powerful conqueror, who, riding
on a horse or in a chariot, while carrying on battle, seizes mountains, hills,
citadels, castles, fortifications, and subjects them to his dominion. By
‘high places of the earth,’ he means what I have just now enumerated,
lofty places difficult of ascent, on which citadels and fortresses are com-
monly situated, and the storming and seizing of which brings applause to
the conqueror. See Deut. xxxii, 13.”—Vitringa. “The whole phrase is
descriptive, not of a mere return to Palestine, the highest of all lands
(Kimchi), nor of more security from enemies by being placed beyond their
reach (Vitringa), but of conquest and triumphant possession, as in Deut.
xxxii. 13, from which the expression is derived by all the later writers who
employ it.”—Alewander.

2 «To eat the heritage is to enjoy it, and derive subsistence from it.
Kimchi correctly says that it is ealled the heritage of Jacob, as distinct
from that of Ishmael and Esau, although equally descended from the father
of the faithful.” — Alexander.

244

rated between you and your God,
and your sins have hid his face from
you, that he will not hear.

3. For your hands are defiled with
blood, and your fingers with ini-
quity; your lips have spoken lies,
your tongue hath muttered perverse-
ness.

4. None calleth for justice, nor
any pleadeth for truth: they trust
in vanity, and speak lies; they con-
ceive mischief, and bring forth ini-
quity.

5. They hatch cockatrice’ eggs,
and weave the spider’s web: he that
eateth of their eggs dieth, and that
which is crushed breaketh out into
a viper.

6. Their webs shall not become
garments, neither shall they cover
themselves with their works: their
works are works of iniquity, and the
act of violence is in their hands.

7. Their feet run to evil, and they
make haste to shed innocent blood:
their thoughts are thoughts of ini-
quity ; wasting and destruction are
in their paths.

8. The way of peace they know
not; and there is no judgment in
their goings: they have made them
crooked paths; whosoever goeth
therein shall not know peace.

9. Therefore is judgment far from
us, neither doth justice overtake us:
we wait for light, but behold obscu-
rity; for brightness, but we walk in
darkness.

10. We grope for the wall like
the blind, and we grope as if we had
no eyes: we stumble at noon-day
as in the night; we are in desolate
places as dead men.

11. We roar all like bears, and
mourn sore like doves: we look for
judgment, but there is none; for sal-
vation, but it is far off from us.

12. For our transgressions are
multiplied before thee, and our sins
testify against us: for our transgres-
sions are with us; and as for our
iniquities, we know them ;

COMMENTARY ON ISAIAH.

CHAP. LIX.

fecerunt inter vos et Deum vestrum ;
et peccata vestra operuerunt faciem
ejus a vobis, ne audiat.

3. Nam manus vestre pollute
sunt sanguine, et digiti vestri ini-
quitate ; labia vestra protulerunt
mendacium; lingua vestra iniquita-
tem loquuta est.

4. Nemo est qui clamet pro justi-
tia, nemo qui disceptet pro veritate ;
confidunt rebus vanis ; loquuntur in-
ania, concipiunt molestiam, pariunt
iniquitatem.

5. Ova reguli excludunt, et telas
aranearum texunt; qui comederit
ex ovis eorum morietur ; si compri-
mantur, exibit vipera.

6. Telze eorum non erunt in ves-
timentum ; neque se tegent eorum
operibus. Nam opera eorum sunt
opera iniquitatis (aut, vanitatis) ;
et opus violentiz in manibus eorum.

7. Pedes eorum ad malum currunt,
et properant ad fundendum sangui-
nem innoxium; cogitationes eorum
cogitationes vane (vel iniquitatis) ;
vastitas et contritio in viis eorum.

8. Viam pacis non noverunt; nec
judicium est in gressibus eorum ; se-
mitas suas perverterunt sibi; quis-
quis graditur per eas nesciet pacem.

9. Propterea longe recessit a no-
bis judicium; nec apprehendit nos
justitia. Expectavimus lucem, et
ecce tenebre ; splendorem, et ecce
in caligine versamur.

10. Palpamus sicut ceci parie-
tem ; sicuti qui oculis capti sunt, pal-
pamus. Impingimus in meridie tan-
quam noctu; in locis solitariis tan-
quam mortui.

11. Nos omnes quasi ursi vocife-
ramur; et quasi columbee susurran-
do susurramus. Expectavimus ju-
dicium, et non apparet; salutem, et
longeé stetit a nobis.

12. Quoniam multiplicate sunt
iniquitates nostra coram te, et pec-
cata nostra testata sunt contra nos,
(vel, respondent nobis.) Quoniam
iniquitates nostree nobiscum sunt, et
peccata nostra cognoscimus,

CHAP, LIX. |.

13. In transgressing and lying
against the Lord, and departing
away from our God, speaking op-
pression and revolt, conceiving and
uttering from the heart words of
falsehood.

14. And judgment is turned away
backward, and justice standeth afar
off: for truth is fallen in the street,
and equity cannot enter.

15. Yea, truth faileth; and he
that departeth from evil maketh him-
self a prey: and the Lord saw 7, and
it displeased him that there was no
judgment.

16. And he saw that there was no
man, and wondered that there was
no intercessor: therefore his arm
brought salvation unto him ; and his
righteousness, it sustained him.

17. For he put on righteousness
as a breastplate, and an helmet of
salvation upon his head ; and he put
on the garments of vengeance for
clothing, and was clad with zeal as
a cloak.

18. According to their deeds, ac-
cordingly he will repay, fury to his
adversaries, recompence to his ene-
mies; to the islands he will repay
recompence.

19. So shall they fear the name
of the Lord from the west, and his
glory from the rising of the sun:
when the enemy shall come in like a
flood, the Spirit of the Lord shall
lift up a standard against him.

20. And the Redeemer shall come
to Zion, and unto them that turn
from transgression in Jacob, saith
the Lord.

21. As for me, this is my cove-
nant with them, saith the Lord ; My
Spirit that is upon thee, and my
words which I have put in thy
mouth, shall not depart out of thy
mouth, nor out of the mouth of thy
seed, nor out of the mouth of thy
seed’s seed, saith the Lord, from
henceforth and for ever.

COMMENTARY ON ISATAH.

245

13. Iniqué egimus, et mentiti
sumus Iehovee, et abducti sumus a
tergo Dei nostri, loquentes calum-
niam et defectionem ; concipientes et
proferentes ex corde verba mendacii.

14. Et actum est retrorsum judi-
cium ; et justitia procul stetit. Quo-
niam corruit in platea veritas, et
sequitas non potuit prodire.

15. Defecit, inquam, veritas; et
qui recessit a malo preedex fuit ex-
positus. Et vidit Iehova, ac displi-
cuit oculis ejus, quod non esset judi-
cium.

16. Vidit, inquam, quod non esset
vir; et admiratus est quéd nemo in-
tercederet (vel, occurreret). Itaque
salutem ei attulit (vel, salutem ali
fecit) brachium suum; et justitia
ejus, ipsa stabilivit eum.

17. Et induit justitiam, sicut lori-
cam; et galeam salutis capiti suo.
Induit, inquam, ultionem quasi ves-
tem, et indignatione amictus fuit
vice pallii.

18. Quasi propter retributiones,
quasi ad reddendam vindictam, hosti-
bus suis indignationem, vicem inimi-
cis suis, insulis vicem reddet.

19. Proindetimebunt ab occidente
nomen Iehove, et ab ortu_ solis
gloriam ejus; quia veniet quasi flu-
men hostis, et Spiritus Iehove im-
pellet (vel, fugabit ewm).

20. Et veniet Sioni redemptor, et
iis qui redierint ab iniquitate in
Iacob, dicit Iehova.

21. Et ego cum ipsis hoc feedus
meum (sancio), dicit Iehova. Spi-
ritus meus, qui super te est, et verba
mea, quee posui in ore tuo, non re-
cedent ex ore tuo, neque ex ore
seminis tui, neque ex ore seminis
seminis tui, dicit Iehova, ab hoc
tempore usque in sternum.

}. Behold, the hand of Jehovah is not shortened. This dis-
course closely resembles the preceding one ; for, after having

246 COMMENTARY ON ISAIAH. CHAP. LIX. 2.

torn off the mask from hypocrites, who vainly boasted of
themselves, and after having shewn that the punishment in-
flicted on them was just, he now replies to other objections.
Hypocrites are wont to accuse God either of weakness or of
excessive severity. He shews, therefore, that he does not
want either power or will to save his people, but that he is
prevented by their wickedness from exercising his kindness
towards them; and therefore that they do wrong in blaming
God, and in uttering those slanders against him, when they
ought, on the contrary, to accuse themselves.

The word [M, (hén,) “ behold,” is emphatic, as if the Pro-
phet spoke of something actually present, and pointed it out
with the finger, for the sake of expressing certainty, in order
to cut off a handle from hypocrites, that they might no
longer practise evasion. We must also supply the contrasts
to the words “shortened” and “ benumbed ;” as if he had
said, that formerly there were abundant resources in the
hand of God to render assistance to his people, and that he
always was ready to be reconciled and lent a willing ear to
prayers, and that now he is not unlike himself,’ as if either
his hand were broken or his ears grown dull, so that he did
not hear distinctly.

2. But your iniquities have made a separation. The
amount of what is said is, that they cannot say that God
has changed, as if he had swerved from his natural disposi-
tion, but that the whole blame lies with themselves ; because
by their own sins they, in some measure, prevent his kind-
ness, and refuse to receive his assistance. Hence we infer
that our sins alone deprive us of the grace of God, and cause
separation between us and him; for what the Prophet tes-
tifies as to the men of his time is applicable to all ages ;
since he pleads the cause of God against the slanders of
wicked men. Thus God is always like himself, and is not
wearied in doing good ; and his power is not diminished, but
-we hinder the entrance of his grace.

It will be objected, that men cannot anticipate God by
deserving well of him, and that consequently he must do
good to those who areunworthy. Ireply, this is undoubtedly

* “Tl n’a point changé de nature.” “ He has not changed his nature.”

CHAP. LIX. 3. COMMENTARY ON ISAIAH. 247

true; but sometimes the frowardness of men grows to such
an extent as to shut the door against God’s benefits, as if
they purposely intended to drive him far away from them.
And although he listens to no man without pardoning him,
as we always bring before him supplication for the removal
of guilt, yet he does not listen to the prayers of the wicked.
We need not wonder, therefore, if the Prophet accuse the
people of rejecting God’s benefits by their iniquities, and
rendering him irreconcilable by their obstinacy, and, in a
word, of making a divorce, which drives away or turns aside
the ordinary course of grace.

3. For your hands. He now brings forward their actions,
that they may not practise evasion, or call in question what
are those sins which have “caused the separation.” He
therefore takes away from them every excuse, by bringing
forward particular instances, as if their shameful life were
exhibited on an open stage. Now, he speaks in the second
person, because, like an advocate, he argues and pleads the
eause of God, and therefore speaks of himself as not belong-
ing to the rank of the wicked, with whom he did not wish
to be classed, though he was not entirely free from sin, but
feared and served God, and enjoyed liberty of conscience.
No man could be at liberty to condemn others, who was in-
volved in the guilt of the same vices; and no man could be
qualified for pleading the cause of God, who deprived him-
self of his right by living wickedly. We must be unlike
those whom we reprove, if we do not wish to expose our doc-
trine to ridicule, and to be reckoned impudent ; and, on the
other hand, when we serve God with a pure conscience, our
doctrine obtains weight and authority, and holds even ad-
versaries to be more fully convicted.

Are polluted with blood. The picture which he gives of
the wicked life of the people is not superfluous; for men
seek various subterfuges, and cannot be reduced to a state
of obedience, unless they have previously acknowledged their
sins. By mentioning blood, he does not mean that murders
have been everywhere committed ; but by this word he de-
scribes the cruelty, extortions, violence, and enormities,
which were perpetrated by hypocrites against the poor and

248 COMMENTARY ON ISATAH. CHAP. LIX, 4.

defenceless ; for they had not to deal with robbers and assas-
sins, but with the king and the nobles, who were highly re-
spected and honoured. He calls them manslayers, because
they cruelly harassed the innocent, and seized by force and
violence the property of others; and so, immediately after-
wards, he uses the word “iniquity” instead of “ blood.”

And your fingers with iniquity. Though he appears to
extend the discourse farther, yet it is a repetition, or rather
a reduplication, such as is frequently employed by Hebrew
writers, accompanied by amplification ; for he expresses more
by “fingers” than by “hands;”’ as if he had said that not
even the smallest part was free from unjust violence.’

Your lips have uttered falsehood. Next, he takes notice
of one kind of wickedness, that is, when men deceive each
other by tricks, or falsehood, or perjury ; for that iniquity by
which we wound our neighbours is most frequently defended
either by cruelty as a body-guard, or by cheating and false-
hood. Here the Prophet takes a rapid view of the second
table, and, from the crimes which they commit against it,
he shews that they are wicked and destitute of all fear of
God ; for cruelty and treachery, by which human society is
infringed, proceed from contempt of God. Thus from “ the
hands,” that is, from extortion and violence, he descends to
falsehoods and deceitful practices, to perjuries and crafty
devices, by which we take advantage of our neighbours.

4. There is none that crieth for justice. He means that
there is not among them any study of what is right or proper,
that no man opposes the acts of injustice which are com-
mitted by the strong on the weak; and that this leads to
growing licentiousness, because all wink at it, and there is
none who cares about undertaking the defence of justice. It
is not enough that we abstain from violence, if we do not, as
far as lies in our power, hinder it from being committed by
others. And, indeed, whoever permits what he is able to
hinder does in some sense command it; so that silence is a
sort of consent. :

None that contendeth for truth. This clause is of the

* « Que la moindre partie de leur corps est souillee d’extorsion.” That
the smallest part of their body is tainted with extortion.”

CHAP. LIX. 4. COMMENTARY ON ISAIAH. 249

same import as the preceding one. Some take DSW) (nish-
pat) in a passive sense, and suppose the Prophet’s meaning
to be, “ None is rightly judged; for everything is full of
corruptions, and yet nobody makes opposition.” But the
active signification is more appropriate; for these two
statements are closely connected with each other, that
“None crieth for justice” and “ None defendeth truth or
uprightness.” The rendering given by some, “No man
judgeth himself truly,” is rather too harsh. But because
this verb in Niphal is taken, in many passages, for “ to con-
tend,”* the whole passage appeared to run more freely thus:
that “none comes forward to protect what is right, openly
and loudly to defend justice, and to plead against the
wicked.” Yet it will perhaps be thought preferable to
view the words “cry for justice’ as referring to wretched
persons who are unjustly harassed ; as if he had said that
they are dumb, because they would gain nothing by crying.
But this would also be harsh.

If God condemns so severely those who pay no attention
to the righteous causes of men, and do not aid such as are
in difficulties, what shall become of us, if no zeal for de-
fending the glory of God prompt us to rebuke iniquities ?
If we wink at the mockeries by which wicked men jeer at
God’s sacred doctrine and profane his name; if we pay no
attention to the efforts which they make to destroy the
Church of God, shall not our silence be justly condemned
for treachery? In a word, Isaiah says that good order falls
into decay through our fault, if we do not, as far as we can,
resist the wicked.

They trust in vain things. Ue next points out that this is
extreme confusion, when no one rises up in defence of jus-
tice. When he says that they “trust in vain things,” he means
that they heap up perverse reliances, by means of which
they bring upon themselves insensibility. This is the utmost
verge of iniquity, when, by seeking flatteries on every hand,
they willingly harden themselves to despise God; and by
such allurements Satan caresses the reprobate, till he alto-

! «Pour debatre.” “To debate.”
* « De desloyauté et trahison.” For disloyalty and treason.”

250 COMMENTARY ON ISAIAH. CHAP. LIX. 5.

gether enchants them, so that, shaking off all fear of God,
they not only despise sound counsels, but become haughty
and fearless mockers. Since therefore foolhardiness drives
us headlong, when we place false hopes in opposition to the
judgment of God, the Prophet has good reason for repre-
senting, as a mark of desperate malice, this confidence under
which cunning men shelter themselves ; because the disease
is manifestly incurable, when men who are openly wicked
do not hesitate to flatter themselves, and, relying on their
obstinate wickedness, think that they are at liberty to do
whatever they please.

They talk idly. He adds that their conversation tells
plainly what is the nature of their dispositions and morals;
as the proverb says, that “the tongue is the image of the
mind.” Yet this clause may be explained in two ways;
either that they speak nothing sincerely, but, by constant
practice, their tongues are formed to deceive, or, that their
wickedness breaks out into open boasting. For my own
part, I prefer the latter of these expositions.

They conceive mischief, and bring forth iniquity. These
are elegant metaphors, by which he compares wicked men to
women, who support the child in the womb, and afterwards
give birth to it. Thus he says that the wicked, while they
inwardly contrive their crimes, may be said to be pregnant
till they bring forth in due time; that is, when they have
found occasions and opportunities. “They conceive,” he
says, ‘purposes of mischief, that afterwards they may un-
justly harass simple persons ;” as if he had said, that they
make preparation for their crimes by long meditation, and
are always ready for any mischief; because they do not
cease to search in every quarter for indirect methods of
annoying those who are giving them no disturbance.

5. They hatch the eggs of the basilisk. The Prophet pro-
ceeds farther, comparing the Jews not only to women, but
to venomous beasts; so as to make it more evident that
everything that proceeds from them is destructive and
deadly. First, then, he says, that “they hatch the eggs
of the basilisk ;’ because, as a viper cannot lay an egg
that is not venomous, so they are so inured to wickedness,

CHAP. LIx. 6. COMMENTARY ON ISAIAH. 251

and so full of it, that they can throw out nothing but
poison.

And weave the webs of spiders. By “the webs of spiders”
he means that they are so barren and destitute of any-
thing good, that even by the appearance of virtues they
deceive. By two marks he describes wicked men; first,
that the works which they perform manifest their corrupt
nature ; secondly, that they are of no value whatever, and
contribute nothing towards making them kind, amiable,
charitable, and faithful to those with whom they have inter-
course. J am aware that it is explained in a different
manner by other commentators; namely, that the wicked,
while they are contriving the destruction of others, ruin
themselves, and, while they think that they are industrious,
labour fruitlessly and to no purpose ; that “ they are snared
in their own nets,” (Psalm ix. 15,) and “fall into the pit
which they had digged.” (Psalm vii. 15.) But I am of
opinion that the Prophet meant what I have now said ;
namely, that the wicked do mischief in all places, at all
times, and in all transactions, and that they never do any-
thing good; and that every person who has anything to do
with them will find them to be venomous and destructive.
Such is the import of what he says, that in their eggs there
lurks a deadly venom, and that, if they are broken, a serpent
will come out of them. |

6. Their webs shall not be for clothing. He repeats and
confirms the same statement, that everything that they at-
tempt or undertake is always useless to mankind ; because
they purposely shrink from all acts of kindness. Now, it is
an indication of a mind utterly abandoned, to devote them-
selves to evil deeds in such a manner, that no advantage of
any kind can be expected from the life of him who desires
to be barren and destitute of all justice. Others explain it,
that they will toil unsuccessfully to acquire wealth and to
rise to honour. But I consider the meaning to be more

« These are (#ago,u18dn) proverbial expressions, and mean that bad men
have taken destructive counsels, as if the eggs of serpents, which ought to
be crushed by those who meet with them, were purposely hatched by some

person, in order that poisonous animals might, in due time, be produced by
them for the destruction of men.” — Rosenmiiller.

252 COMMENTARY ON ISAIAH. CHAP, LIX, 7

simple, that no man will “cover himself with their works,”
because in their texture there is nothing solid or durable.’
By various modes of expression he inculcates the same
thing, in order to demonstrate that their works yield no ad-
vantage whatever. But we were born for this end, that we
should yield assistance to our neighbours, and, in our turn,
contribute something to the general good. Thus they are
savage beasts, and ought not to be called men, who are only
skilful to do mischief, and labour with all their might to
avoid doing good. He immediately adds, without a figure,
that they are given up, and, as it were, devoted to iniquity.
7. Their feet run to evil. In various ways he paints to us
the picture of what may be called extreme wickedness ; that
is, When men, having shaken off and cast away from them
the fear of God, throw themselves into every kind of wicked-
ness, and break out into all cruelty, extortion, and outrage.
He says that they run, because they are eager and hasten
with excessive keenness to evil actions. Having formerly
spoken of the “hands” andthe “tongues,” he likewise adds the
feet, in order to shew that they are proficients” in every kind
of villany, and that there is no part of their body that is en-
tirely free from crime. Some are violent, but restrain their
tongues.* Others resemble harpies, but are satisfied with
the first prey that they meet with. But the Prophet says that
his countrymen are swift of foot for committing robberies.*
Wasting and destruction are in their paths. He means
that, wherever they go, they will resemble wild beasts, which
seize and devour whatever they meet with, and leave nothing
behind, so that, by their terrific onset, they drive away every
kind of animals from venturing to approach to them. Pliny
1 “ Having introduced the spider’s web, in connection with the serpent’s
egg, as anemblem of malignant and treacherous designs, he here repeats
the first, but for another purpose, namely, to suggest the idea of futility
and worthlessness. This application may have been suggested by the fre-
quent reference to webs and weaving as conducive to the comfort and
emolument of men; but spiders’ webs can answer no such purpose. The
idea that it is not fit or cannot be applied to this end, although not exclu-
sively expressed, is really included in the general declaration that they
shall not be so used.” — Alexander.
2 “ Maistres passez.” Acknowledged masters.”

*‘ Mais c'est sans parler.” <‘‘ But it is without speaking.”
Pour piller et brigander.” “For thieving and highway-robbery.”

CHAP. LIX. 8. COMMENTARY ON ISAIAH, 953

makes use of the same comparison, when speaking of Domi-
tian, whose arrival was like that of a savage beast. The
same thing happens with other violent men, whom all avoid
as wild beasts. And in this manner their ways are rendered
desolate and solitary, when none have any intercourse with
them.

8. The way of peace they know not. Some give an inge-
nious interpretation of the word “peace” as meaning a
“peaceful” conscience ; because the wicked must endure
continual agony. But the Prophet summons wicked men to
judgment, in order to shew, by the transgression of the
Second Table, that they have no sincerity and no kindness,
and, in a word, that they are (aoropyous) without natural
affection. He says that ‘they know not the way of peace ;”
because their cruelty deprives them of justice and equity, by
which human society is maintained, the very food of which
is mutual peace and kindness ; for justice and integrity are
nourished by peace. And if every person, with unbridled
rage, rush on his neighbours and attack them, there is then
open war; for harmony cannot be preserved among us, un-
less equity be observed by every individual.’

And judgment is not in their steps. What he had just
before said is expressed more clearly by the word “Judg-
ment ;’ as if he had said, that they excite terror wherever
they go, because they lay aside all integrity.

Whosoever walketh by them. The last clause may be taken
in various senses ; either, ‘‘ Whosoever walketh in them shall
also be a stranger to peace,” or, “ He who falleth into the
hands of the wicked shall find them to be savage and bar-
barous.” Either of those meanings is admissible, and I do
not think it worth while to dispute much about them.
Thus, after having spoken in general terms, and after hav-
ing shewn that it is not God who prevents the Jews from
being prosperous, the Prophet descends to particulars, by
which he explains more fully the manner in which they have

1 «J.D. Michaelis and Umbreit go to opposite extremes in their in-
terpretation of the first clause. The former makes the way of peace de-
note the way to happiness; the latter understands the clause to mean that
they refuse all overtures of reconciliation. The obvious and simple mean-
ing is, that their lives are not pacific but contentious.”—Alewander.

254 COMMENTARY ON ISAIAH. CHAP. LIX. 9.

become estranged from God, and have rendered themselves
unworthy of his favour.

Here arises a difficulty ; for Paul (Rom. iii. 17) quotes this
passage for the purpose of condemning all mankind as being
sinful and corrupted, and as having nothing good ; while the ©
Prophet appears to apply it especially to the men of his own
time. But the answer is easy ; for, while he expressly addresses
the Jews, who thought that they were holier than other
men, the Gentiles must also be included along with them.
If it be objected that the Gentiles, while they live uprightly,
“are a law to themselves,’ (Rom. ii. 14,) and that “ uncir-
cumcision is counted as circumcision,” (Rom. ii. 26,) I reply
that the Prophet represents God as complaining of all who
have not been renewed by the Spirit of God. In this man-
ner no man can be excepted, if he be viewed in his own
nature ; but the Prophet speaks of himself as not belonging
to their number, because he had been regenerated and was
guided by the Spirit of God.

Paul’s quotation of this passage was therefore appropriate ;
because he intended to shew what sort of men they are
whom God hath forsaken, and who are under the influence
of their own nature. Although the depravity of men does
not always break out into gross vice, and the Prophet’s de-
sign is to rebuke a very corrupt age; yet whenever crimes
become so prevalent, we may behold, as in a mirror, what a
pool and how deep a pool of every evil thing is the nature
of man. And yet this discourse was undoubtedly very dis-
tasteful to the Jews, who were puffed up with vain glorying
of the family from which they were descended ; but since
even they were not spared by the Spirit of God, there is no
reason why other nations, who are not less sinful by nature,
should wallow in their pleasures.

9. Therefore is judgment far from us. After having de-
scribed how corrupt and depraved was the condition of that
people, he likewise shews that the severe chastisements in-
flicted on them are richly deserved, that they may not com-
plain of being treated with greater harshness and severity
than was proper. Thus he has painted, as ina picture, those
vices which were publicly known, that they might more fully

CHAP, LIX. 10. COMMENTARY ON ISAIAH. 955

perceive in how many and how various ways they were
guilty before God; and now he again repeats that we
need not wonder if God treat such obstinate dispositions
with greater severity, and render to them a just reward. He
says that “Judgment is far off, because they were the most
wretched of all men, and had not God for their protector as
formerly.”

And justice doth not overtake us. He employs the words
“judgment” and “justice” as denoting God’s guardianship,
when he defends us, and shews that he takes care of us.
He calls it “justice” when he defends us, and “ judgment”
when he revenges the injuries done to us. Here he declares
that God had cast away the care of his people, and had de-
prived them of his countenance and aid, because they were
unworthy of it; and hence we ought to observe the particle
J2 2Y, (gnal kén,) “therefore ;” for he draws the conclusion
that we ought not to blame God, as if he acted unjustly to-
wards his people, since in so many ways they had insulted
his majesty.

Of the same import is what he adds, that while they look
for light, continual darkness sits down upon them ; for the
metaphor shews that they were almost consumed by their
calamities, and that, when they promised to themselves any
alleviation, they were disappointed of their hope. Lvght is
a word very frequently employed to denote prosperity, and
darkness to denote adversity. He means, therefore, that it
will be vain to expect that their condition shall be changed
for the better ; and his object is, that the people may learn
to ascribe their calamities to themselves, and may not
imagine that those calamities happen by chance, or that the
Lord is excessively severe ; for he always endeavours to bring
his people to the doctrine of repentance.

10. We grope for the wall like the bind. He explains the
same thing by different forms of expression ; for, in conse-
quence of the grievous complaints which were heard among
the people, he determined to omit nothing that was fitted to
describe their calamities. It is perhaps by way of concession’

1 « Comme s'il accordoit qu’elles fussent vrayes.” As if he admitted
that they were true.”

256 COMMENTARY ON ISAIAH. CHAP. L1x. LI.

that he mentions these things; as if he had said, “Our
affairs are reduced to the deepest misery, but we ought chiefly
to consider the cause, for we have deserved all this and far
worse.” But it is not a probable interpretation, that stupid
persons are aroused to think of their evil actions; for, although
they are abundantly disposed to complain, yet the devil
stupifies them, so that the tokens of God’s anger do not
awaken them to repentance. He alludes to that metaphor
which he employed in the preceding verse, when he said
that the people were in darkness and obscurity, and found
no escape; and his meaning is, that they are destitute of
counsel, and overwhelmed by so deep anguish that they have
no solace or refuge. When a lighter evil presses upon us,
we look around and hope to find some means of escape ; but
when we are overpowered by heavier distresses, despair takes
from us all ability to see or to judge. For this reason the
Prophet says that they have been thrown into a labyrinth,
and are “ groping.” |

We stumble. The same thing is expressed, and even in a
still more aggravated form, by this mode of expression, that,
if they stir a foot, various stumblingblocks meet them on
every hand, and, indeed, that there is no alleviation to their
distresses, as if day had been changed into night.

In solitary places as dead men. By “solitary places” I
understand either gulfs or ruinous and barren regions ; for
in this passage I willingly follow the version of Jerome, who
derives the word D'I2YN (dshmannim) from DYN, (ashdm,)
“to be desolate.” The Jews, who choose to derive it from
JW, (shamdn,) “to be fat,’ appear to me to argue idly,
and to have no solid ground for their opinion. They think
that it denotes men, because JO (shémén) denotes “ oint-
ment,” and say that this word is used for describing the
Gentiles. But the true meaning of the Prophet is, that the
Jews have been reduced to a wilderness, so that, shut out
from the society of men, they resemble the dead, and have
no hope of escape.

11. We all roar like bears. He describes two classes of
those who cannot silently endure their afflictions without
making them known by external signs; for some howl

CHAP.LIX.12. . COMMENTARY ON ISAIAH. 257

fiercely, and others moan like doves. This latter metaphor
was employed by him in describing the groans of Hezekiah,
(Is. xxxvili. 14;) and this happens when we endeavour to
restrain our grief, and yet cannot prevent the outward signs
of grief from breaking out in spite of us. The meaning is,
that sometimes the violence of their grief constrained them
to utter loud cries, and sometimes they complained in low

and murmuring sounds, but in both cases without avail, be-

cause their condition was not changed for the better.

We looked for judgment. He again repeats that in vain
they “looked for judgment and salvation,” meaning that the
people were deprived of the assistance of God, which he
desired above all things; and he makes use of the word sal-
vation, in order to describe more fully and completely what
he formerly denoted by the word “justice,” and now again
by the word “judgment.” Thence infer that it is by our own
fault that we are wretched, and grow old and waste away in
our wretchedness, till we are converted to God. We may
indeed moan and howl, but can obtain no alleviation of our
grief without repentance. There can be no end of our afilic-
tions, so long as we provoke the Lord’s wrath, and do not
desire with the whole heart to be reconciled to him.

12. For our iniquities are multiplied before thee. He con-
firms what he formerly said, namely, that the people act
unjustly in accusing God of cruelty, and in not understand-
ing that they are justly punished for their iniquities, the
huge mass of which towers up to heaven; and in this sense
the Prophet says that they “are multiplied.” There is also
much weight in the phrase “before thee ;” for the Prophet
descends into himself, and acknowledges the righteous judg-
ment of God, which was hidden from men. Thus he intended
to point out an implied contrast between the judgment of
God and the judgment of men, who flatter themselves, and
do not consider their sins; but God, who is a just judge,
does not the less on that account reprove them, or pay any
attention to the frivolous excuses under which they endea-
vour to shelter themselves. For this reason he does not
reckon it enough simply to condemn the people, but says
that they have “multiplied” their sins, that is, in many

VOL. IV. - R

258 COMMENTARY ON ISAIAH. CHAP. LIX. 12,

respects they are guilty before God. He acknowledges,
therefore, that the Lord is righteous, and performs the part
of an excellent judge; since nothing good or right is found
among men; and therefore he adds,—

Our sins have testified against us, (or, answer" to us.) Wit-
nesses are not summoned, or brought from heaven; but the
Jews are rebuked and condemned by the testimony of con-
science. That mode of expression ought to be carefully
observed ; for it shews that God does not need many proofs,
since our sins hold us to be sufficiently convicted. We
must not, therefore, strive with God, as if he punished us
unjustly, or chastised us too severely; for our sins openly
proclaim what we are, and God does not need additional
proofs. é

For our iniquties are with us. Instead of “with us,”
some render JINN, (ittani,) “upon us;” but I choose rather
to adhere to the strict meaning of the word.?_ Men practise
evasions, and assume various shapes, in order to appear
righteous; but in vain, for they carry with them their ini-
quities, from which they cannot extricate themselves; as
God, in condemning Cain, (Gen. iv. 7,) declares that “sin
keepeth watch before the door ;” so that any one who despises
the judgment of God shall in vain attempt to escape by his
rebellion.

And we know our sins. When he says that the Jews
“know their sins,’ he does not mean that their hearts are
truly affected by them, for in that case repentance follows ;
but he declares that, although they desire to escape the |
judgment of God, the testimony of their own conscience
binds and holds them fast, so that it is vain for them to cavil
or seek an excuse. He speaks in the first person, as if he
were one of the great body of the people. This is very cus-
tomary ; but at the same time he shews that this evil pre-

1 « A witness interrogated by a judge, or even speaking of his own accord,
is said, 2}, (ynanah,) ‘to answer.’ The same form of expression occurs
in Is. iii. 9; Jer. xiv. 7; Hos. vii. 10.”—Rosenmiiller.

3 « Lowth translates JN, (%tan@,) ‘cleave fast unto us; but interpre-
ters generally prefer the sense expressed in the English Version, (they are
with us, that is, in our sight, or present to our memory.)’~-Alexander,
«Our sins are well known to us.’’—Doederlein.

CHAP. LIX. 13. COMMENTARY ON ISAIAH. 259

vails through the whole body to such an extent that not one
member is whole or sound; and, although he may plead his
own cause before God, yet, because iniquity is diffused
through every part of the body, he acknowledges that he is
one of the diseased members, and is infected by the general
contagion. Nor is there any contradiction in having for-
merly spoken of himself as not sharing the general guilt, and
now laying aside all distinction, and including himself along
with others.

13. We have done wickedly. Here he enumerates certain
classes of sins, in order to arouse the people more keenly to
an acknowledgment of their sin. It must be regarded as
monstrous, that men, who have been chastised and almost
crushed by the hand of God, are still proud, and so obstinate
that they cannot bend or be humbled by a conviction of their
sin. The Lord endeavours to soften our obduracy by stripes
and wounds; but when chastisements do us no good, our
ease must be given upas hopeless. Isaiah therefore labours
to shew how wretched is the condition of the people, who,
while they endured severe hardships, yet murmured against
God, and did not suffer themselves to be brought into a state
of obedience. And therefore he frequently repeats this
warning, and reproves sharply, in order to subdue this obsti-
nacy of the people.

And we have lied to Jehovah. By a variety of terms he
rebukes their vices, and enumerates classes of them, after
having pointed out in a general manner that corruption
which everywhere prevailed. Nor does he mention only
slight faults, or those of a small number of persons, but a
universal revolt. By these words he pronounces them to
have been so deeply corrupted, that no sincerity, upright-
ness, fear, or conscience remained in them. For what is
meant by “lying to God,” but to revolt treacherously from
him, as if all obedience were refused? Thus he does not
reproach them with one or a few transgressions of the Law,
but says that, like fugitives, they have forsaken God, so that
they do not follow him when he calls.

Conceiving and uttering from the heart. He now adds
that they were devoted to the invention of mischief, and

260 COMMENTARY ON ISAIAH. CHAP, LIX. 1 4.

thoroughly imbued with falsehood ; for “to utter a lie from
the heart,” is far worse than to tell lies thoughtlessly, or even
to deceive when an occasion presents itself.’ Nor is there
any room to doubt that those reproofs grievously offended
the Jews, who, puffed up with pride, imagined that they
were exceedingly holy. But it was proper to treat their
hypocrisy in this manner, because mere doctrine produced
little effect upon them. Taught by this example, pastors,
when they see the Church of God corrupt, and men pleasing
themselves and flattering their vices, ought to make strenuous
opposition, accompanied by loud and sharp reproof.

14. And judgment is driven back. It is a mistake to sup-
pose that the Prophet returns to his earliest subject, (Is. i. 5,)
and speaks of the punishments which the people had suffered
at the hand of God; for he still proceeds with the preceding
narrative, and explains the diseases under which the people
laboured, that they may see clearly that they are justly
punished. But we must distinguish this verse from the
ninth, in which he said that “judgment had gone back ;”
for there he declared that they were deprived of God’s assist-
ance, because they did not deserve to have him as the de-
fender of their cause; but here he says that “judgment is
driven back” in a different sense, that is, because they have
overthrown all justice and equity among themselves. They
have therefore received a just reward, because no justice of
God has shone forth to render assistance, when they have
banished far from them justice and equity; for in vain do
we expect from God what we have refused to others and cast
away from ourselves.

In the street. That is, in a public place. He describes
those places in which judicial sentences were pronounced.
When he says that “truth is fallen in the street,” he means
that not only some private individuals have been corrupted,
but the whole condition of the people is so thoroughly de-
praved as to leave no part sound; for, if some vices reign
among the common people, some remedy may be obtained,

1 « What they think in their heart, and utter from the thought to speech
and to action, that is, their thoughts, and words, and actions, are false-
hoods.” —Kimchi.

CHAP, LIx. 15. COMMENTARY ON ISAIAH. 261

so long as there is room for judgment ; but if judgments are
overthrown or corrupted, it follows that all things are infected
by a universal contagion. He describes also their unbridled
licentiousness, in not being ashamed of conduct openly
wicked, and in not shrinking from the light and from the
eyes of men.

15. Truth faileth. ence it clearly appears that Isaiah, in
the preceding verse, did not speak of punishments; for,
without interrupting the stream of his discourse, he proceeds
to shew that the people ought not to complain of the severity
of chastisements, since they have so grievously offended and
provoked God. He therefore confirms what he formerly
said, that “truth hath fallen, that there is no place for
equity ;’ and he enlarges this statement the more, by adding
that he who hath withdrawn from evil hath become a prey.
Almost all the Jewish expositors, reading the two clauses
consecutively, explain them thus :—“ Truth hath failed, and,
by departing from evil, hath been made a prey.” Why they
adopt that meaning, I do not see.

Jerome's exposition, which I follow, is much more correct
and appropriate; and a similar mode of expression is fre-
quently employed in the Scriptures. Job is said to have
been “an upright and perfect man, fearing God, and depart-

- ing from evil.” (Jobi. 1.) Solomon also says, ‘The fool is

confident, but the righteous man looketh well to himself,
and departeth from evil.” (Prov. xiv. 16.) The Prophet
means that all uprightness was so greatly abhorred, that the
true worshippers of God, if any remained, were not permitted
to be safe. As if he had said, ‘‘Whoever wishes to live
among men must vie with them in wickedness,” according to
the common proverb, “ Among wolves we must howl; but
he who wishes to live innocently shall be torn in pieces, as
a sheep is torn by wolves.” Finally, he describes the utmost
pitch of wickedness ; for he shews that “truth hath failed,”

* «Tf you render the Hebrew words thus, ‘ Withdrawing from evil, he
maketh himself a prey,’ that is, ‘ Whosoever shuns vices, exposes himself
as a prey to the wicked,’ you will have a meaning which leaves nothing to
desire.” —Rosenmiiller.

2 «“ Doit necessairement estre aussi mechant qu’eux.” “ Must unavoid-
ably be as wicked as they are.”

262 COMMENTARY ON ISAIAH. CHAP. LIX. 16.

so that no good man is allowed to remain among them; be-
cause every one that abstains from acts of injustice “ lays
himself open to be a prey.”

And Jehovah saw. This relates to the consolation of the
people ; for he declares that, although they have grievously
offended, so that it may appear as if there were no room for
pardon, still the Lord will have regard to his people, and,
although he has inflicted very severe chastisements, will at
length remember his covenant, so as to bring incredible re-
lief by healing their wounds. He speaks here of a future
period, and promises that one day, after calamities so numer-
ous and diversified, the Lord will aid the people that are
left ; for the Jews would have lost heart, and would have
been altogether discouraged, if the Lord had not brought
that consolation.

Thus men commonly rush forward, and throw themselves
headlong into opposite vices; for, when they are reproved,
they either grow obstinate and harden themselves, or are
terrified and fall into despair. We must therefore observe
carefully this order which the Prophet followed. First, it
was necessary to reprove the Jews, that, being affected and
laid low by repentance, they might cease to find fault with
God; and, secondly, a mitigation of punishments, accom-
panied by salvation, is promised, that they might not be
discouraged, but expect assistance from the Lord, who is
unwilling that his Church should perish, and punishes his
people for a time, in order that he may not suffer them to
be ruined and destroyed.

Yet if any one prefer to limit this dislike or displeasure
of God to the “ judgment,” because he had good reason for
abhorring a wicked people, I have no objection; as if he
had said that God saw nothing in that people but what was
ground of hatred. Hence it follows, that there was no other
motive that prompted him to yield assistance, than because
their affairs were utterly desperate.

16. He saw that there was no man. Isaiah continues the
same subject, but expresses more, and relates more fully
what he had briefly noticed; for what he said in the preced-
ing verse, that “it displeased the Lord that there was no

CHAP, LIX. 16. COMMENTARY ON ISAIAH. 263

judgment,” might have been obscure. In this passage he
repeats that the Lord saw that “there was no man”! to
render assistance to the Church, and that he wondered. He
makes use of the verb ADM" (yishtomém) in the Hithpa-
hel conjugation,” for the purpose of denoting that the Lord
was the cause of his own astonishment; as if he had said,
“ He made himself astonished.”

He wondered that none came forward. Some think that
YI (mdphgiing) means an intercessor; but I think that
the meaning is this, that there was none who endeavoured
to relieve their affliction, that there was no physician who
applied his hand to this wound, and that for this reason God
‘“wondered.” The reason why he attributes to God this
astonishment may be easily understood. By this rebuke he
intended to put the Jews to shame, that they might not,
according to their custom, resort to hypocritical pretences
for concealing their sins; and, because it was incredible .and
monstrous that there was not found in a holy and elect people
any one that opposed injustice, he represents God as asto-
nished at such a novelty, that the Jews may at length be
ashamed and repent. Was it possible that there could be
greater obstinacy of which they ought to be ashamed, since
by their wickedness they moved God to astonishment ?

At the same time he rebukes their hypocrisy, if they pre-
tend to have eminent piety and holiness, when God, after a
diligent search, did not find even one upright man. He
likewise praises and magnifies the unspeakable mercy of
God, in condescending to rescue, as if from the depths of
hell, a people whose condition was so desperate; for the
Jews were undoubtedly reminded by these words in what

1 “And now, when God repents on account of the evil which he has
brought on the people, he sees that there is not a righteous man to stand
in the gap. (Ezek. xxii. 30.)”’—Jarchi. “Rosenmiiller, Umbreit, and
others, follow Jarchi in supposing USN (sh) to be emphatic and to signify
a man of the right sort, a man equal to the occasion. This explanation
derives some colour from the analogy of Jer. v. 1; but even there, and
still more here, the strength of the expression is increased rather than
diminished by taking this phrase in the simple sense of nobody. What
was wanted was not merely a qualified man, but any man whatever, to
maintain the cause of Israel and Jehovah.” —Alexander.

2«The verb DDOINY" (yisht6mém) denotes a man who stands, and
wonders, and remains silent through his wonder.”—Jarchi.

264 COMMENTARY ON ISATAH. CHAP. L1x. 16.

manner they ought to hope for redemption ; namely, because
God is pleased to rise up miraculously to save what was lost.
Besides, by the word “wonder” he describes also God’s
fatherly care. It is certain that God is not liable to those
passions, so as to wonder at anything as new or uncommon ;
but he accommodates himself to us, in order that, being
deeply moved by a conviction of our evils, we may view our
condition with horror. Thus, when he says that “ the Lord
saw,” he means that there is no help in our own industry ;
when he says that the Lord “ wonders,” he means that we
are excessively dull and stupid, because we neither perceive
nor care for the evils of our condition; and yet that our in-
difference does not prevent the Lord from rendering assist-
ance to his Church.

Therefore his arm brought (or, made) salvation to him.
By these words he means that we ought not to despair,
although we receive no assistance from men. Yet, reducing
to nothing every other assistance, he pronounces the salva-
tion of his own nation, and consequently of all mankind, to
be owing, from first to last, to God’s undeserved goodness
and absolute power. ‘Thus, in like manner as, by asserting
that God is abundantly sufficient for himself, and has power
and strength sufficient to redeem the Jews, he stretches out
his hand to the feeble; so, by saying that men can do
nothing to promote their salvation, he abases all pride, that,
being stripped of confidence in their works, they may ap-
proach to God. And we must observe this design of the
Prophet; for, in reading the Prophets and Apostles, we
must not merely consider what they say, but for what pur-
pose, and with what design. Here, therefore, we ought
chiefly to observe the design of the Prophet, that in God
alone is there sufficient power for accomplishing our salva-
tion, that we may not look hither and thither; for we are
too much disposed to lean on external aids; but that we
ought to place the hope of salvation nowhere else than on
the arm of God, and that the true foundation of the Church
is in his righteousness, and that they do wrong who depend
on anything else ; since God has borrowed nothing from any
but himself.

CHAP. LIX. 17. COMMENTARY ON ISAIAH. 265

The usefulness of this doctrine is still more extensive ;
for, although all remedies often fail us, yet the Lord will find
sufficient assistance in his own arm. Whenever, therefore,
we are destitute of men’s assistance, and are overwhelmed
by calamities of every kind, and see nothing before us but
ruin, let us betake ourselves to this doctrine, and let us rest
assured that God is sufficiently powerful to defend us; and,
since he has no need of the assistance of others, let us learn
to rely firmly and confidently on his aid.

Yet we must keep in remembrance the universal doctrine,
namely, that the redemption of the Church is a wonderful
blessing bestowed by God alone, that we may not ascribe
anything to the strength or industry of men. With abhor-
rence we ought to regard the pride of those who claim for
themselves any part of that praise which belongs to God,
since in him alone is found both the cause and the effect of
our salvation.

And his righteousness, it upheld him. Here arm denotes
power and strength, and righteousness denotes the integrity
which he displays in procuring the salvation of his people,
when he is their protector, and delivers them from destruc-
tion.’ When he says that “the arm of God brought to him
salvation,” this must not be limited to God, and ought not
to be taken passively, as if God saved himself, but actively ;
so that this salvation refers to the Church, which he has
delivered from the hands of enemies.

17. And he put on righteousness as a coat of mail. Here
he equips God with his armour, for the purpose both of con-
firming more and more the confidence of believers, and of
stripping all men of all confidence in their own strength.
The meaning of the verse amounts to this, that God is in
want of nothing for discomfiting his enemies and gaining
the victory; because from his righteousness, power, and
grace, and from his ardent love of his people, he will make
for himself (awavor\iav) complete armour. And this is
again worthy of remark ; for, although we acknowledge that
God is sufficiently powerful, yet we are not satisfied with it,
but at the same time seek other help. Thus our minds are

1«“Demort.” “From death.”

266 COMMENTARY ON ISAIAH. CHAP. LTX. 18.

always inclined to unbelief, so that they fasten on inferior
means, and are greatly entangled by them.

In order to correct this vice, Isaiah presents this lively
description ; as if he had said, “ Know ye that God has in
his hand all the safeguards of your salvation, and will be in
want of nothing to deliver you in spite of enemies and bring
you back to your native country ; and therefore there is no
reason why you should tremble.” Besides, there is nothing
to which we are more prone than to imagine that we bestow
something on God, and thus to claim for ourselves some
part of the praise which ought to remain undivided with
him.

When he clothes God with vengeance, and with indigna-
tion as a cloak, this relates to enemies, against whom God
is said to be enraged for the sake of his people; and thus,
the more that Satan labours and makes every effort against
us, so much the more does God kindle with zeal, and so
much the more powerfully does he rise up, to render assist-
ance tous. Although, therefore, Satan and all the repro-
bate do not rest, but raise up obstacles of every kind to
prevent our salvation, and even exert themselves furiously
to destroy us, yet, by his power alone, God will defeat all
their efforts.

18. As af on account of reconpenses. He confirms the
statement of the preceding verse ; for he shews what will be
the nature of that vengeance with which he had clothed the
Lord ; namely, that he is prepared to render recompense to
his enemies. We must attend to the reason why the Prophet
describes the Lord as thus armed, indignant, and ready for
vengeance. It is, because the salvation of the Church is
connected with the destruction of the wicked ; and therefore
God must be armed against the enemies who wish to de-
stroy us.

Hence we see God’s infinite love toward us, who loves us
so ardently that he bears hostility to our enemies, and de-
clares that he will render recompense to them. So strong
is his affection to his little flock, that he sets a higher value
on them than on the whole world. This is the reason why
he says that he will render recompense to the islands, that is,

CHAP, LIX. 19. COMMENTARY ON ISAIAH. 267

to countries beyond the sea and far off; for, in order to
deliver his people, he overthrew monarchies that were
powerful, and that appeared to be invincible. But, although
here he mentions none but mortal men, still we must begin
with Satan, who is their head.

19. Therefore they shall fear the name of Jehovah. He
now testifies that this work of redemption shall be so splen-
did and illustrious, that the whole world shall wonder,
behold, praise, and celebrate, and, struck with fear, shall
render glory to God. It is uncertain whether he means the
conversion of the Gentiles, or the terror with which God
dismays his enemies. For my own part, I am more inclined
to the former opinion, that, even to the utmost boundaries
of the earth, the name of God shall be revered and honoured,
so that the Gentiles shall not only tremble, but shall serve
and adore him with true repentance.

For' the enemy shall come as a river. As to the reason
now assigned, commentators differ. But the true meaning,
in my opinion, is, that the attack of the enemy shall be so
furious that, like a rapid and impetuous torrent, it shall
appear to sweep away and destroy everything, but that the
Lord shall cause it instantly to subside and disappear. It
is therefore intended to heighten the description of the
divine power, by which the vast strength and dreadful fury of
the enemies are repelled, receive a different direction, and
fall to pieces.

A question now arises, “ What redemption does the’ Pro-
phet mean?’ I reply, as I have already suggested on
another passage, that these promises ought not to be limited,
as is commonly done, to a single redemption; for the Jews
refer it exclusively to the deliverance from Babylon, while
Christians refer it to Christ alone. For my part, I join
both, so as to include the whole period after the return of
the people along with that which followed down to the

* « Whether "3 (kz) be rendered when or for, the sense remains essen-
tially the same, because the one implies the other. The only weighty
reasons for preferring the latter are, first, its natural priority as being the
usual and proper sense, and then the simplicity of structure which results
from it as being more accordant with the genius and usage of the language.”
— Alexander.

268 COMMENTARY ON ISAIAH. CHAP. LIX. 20.

coming of Christ; for this prophecy was not fulfilled but in
Christ, and what is said here cannot apply to any other.
Never was the glory of God revealed to the whole world,
nor were his enemies put to flight so as not to recover their
strength, till Christ achieved a conquest and illustrious
triumph over Satan, sin, and death.

20. And a Redeemer shall come to Zion. He again con-
firms what he formerly said, that the people shall be de-
livered, and that God will be the author of this blessing.
He bids the people, therefore, be of good cheer in their
captivity, which shall not be perpetual ; and next, he exhorts
them to place the hope of redemption in God alone, that they
may fix their minds solely on his promises. By the name
Zion he denotes here, as in other passages, captives and
exiles ; for however far they had been banished from their
country, still they must have carried the temple in their
hearts. .

And to them who have turned away from iniquity. That
the bastard children of Abraham may not apply indiscrim-
inately to themselves what he has just now said, he proceeds
to shew to whom the redemption shall come, namely, to
those only who have been truly consecrated to the Lord.
It is certain that many returned from Babylon, who were
not moved by any feeling of repentance, and yet who became
partakers of the same blessing. But the Prophet speaks of
the complete redemption which the elect alone enjoy ; for,
although the fruit of external redemption extends also to
hypocrites, yet they have not embraced the blessing of God
for salvation. The design of the Prophet is, to shew that
the punishment of banishment will be advantageous, that
God may gather his Church, after having purified it from
filth and pollution ; for we must always bear in remem-
brance what we saw elsewhere as to the diminution of the
people.

In this way the Prophet exhorts the elect to the fear of
God, that they may profit by his chastisements. Hence
infer, that we cannot be reconciled to God through the
blood of Christ, unless we first repent of our sins; not that
salvation, which is founded on the pardon of sins, depends

CHAP. LIX. 20. COMMENTARY ON ISAIAH. 269

on our repentance; but repentance is joined to it in such a |
manner that it cannot be separated. They whom the Lord
receives into favour are renewed by his Spirit in such a
manner as to abhor their vices and change their manner of
life.

Papists overturn the whole doctrine of salvation, by
mingling and confounding pardon of sin with repentance ;
and not only they, but others also who wish to be thought
more acute.’ They acknowledge that a man is justified by
free grace through Christ, but add, that it is because we are
renewed by him. Thus they make our justification to
depend partly on the pardon of sins and partly on repent-
ance. But in this way our consciences will never be pacified ;
for we are very far from being perfectly renewed. These
things must, therefore, be distinguished, so as to be neither
separated nor confounded ; and thus our salvation will rest
on a solid foundation.

Paul quotes this passage, (Rom. xi. 26,) in order to shew
that there is still some remaining hope among the Jews ;
although from their unconquerable obstinacy it might be
inferred that they were altogether cast off and doomed to
eternal death. But because God is continually mindful of
his covenant, and “his gifts and calling are without repent-
ance,” (Rom. xi. 29,) Paul justly concludes that it is impos-
sible that there shall not at length be some remnant that
come to Christ, and obtain that salvation which he has pro-
cured. Thus the Jews must at length be collected along
with the Gentiles, that out of both “there may be one fold”
under Christ. (John x. 16.) It is of the deliverance from
Babylon, however, that the Prophet treats. This is undoubt-
edly true; but we have said that he likewise includes the
kingdom of Christ, and spiritual redemption, to which this
prediction relates. Hence we have said that Paul infers that
he could not be the redeemer of the world, without belonging
to some Jews, whose fathers he had chosen, and to whom
this promise was directly addressed.

1 « Et ce ne sont pas les ignorans seulement qui font cela, ains ceux qui
yeulent estre estimez les plus subtils entre eux.” “ And it is not ignorant
persons only who do this, but those who wish to be reckoned the most
ingenious among them.”

270 COMMENTARY ON ISAIAH. CHAP. LIX. 21.

Saith Jehovah. By these words, in the conclusion of the
verse, he sets a seal to the excellent sentiment which he has
expressed,

21. And I make this my covenant with them. Because
it was difficult to believe what the Prophet has hitherto
declared, therefore he endeavours, in various ways, to confirm
the Jews, that they may rely with unshaken confidence on
this promise of salvation, and may ascribe to God so much
honour as to trust in his word. And we ought carefully to
observe the word covenant, by which the Prophet points out
the greatness and excellence of this promise ; for the pro-
mises are more extensive, and may be regarded as the stones
of the building, while the foundation of it is the covenant,
which upholds the whole mass. He makes use of this word,
therefore, that they might not think that it contained some
matter of ordinary occurrence, and adds these confirma-
tions, that, although the Lord did not immediately perform
this, they might nevertheless expect it with firm and un-
shaken hope; and there appears to be an implied con-
trast, that believers may cheerfully look forward to the
new covenant, which was to be established in the hand of
Christ.

My Spirit that is upon thee, and my words. What is now
added may be thought to be feeble and trivial, when he en-
joins the Church to be satisfied with the “word” and “Spirit ;”
as if this were a great happiness, to hang in suspense on
nothing but God’s promises. Yet although the Prophet
commends the value and excellence of doctrine, I have no
doubt that still it is not separated from its effect. But be-
cause God regulates and dispenses his grace in such a man-
ner, that, as long as believers remain in this world, he always
trains them to patience, and does not in every instance
answer their prayers, therefore he brings them back to doc-
trine ; as if he had said, “Thou wilt indeed find that I am
kind to thee in various ways; but there is no happiness which
will be of greater importance to thee, or which thou oughtest
to desire more earnestly, than to feel that I am present by
‘the word’ and ‘the Spirit.” Hence we infer that this is a
most valuable treasure of the Church, that he has chosen for

CHAP. LIX. 2]. COMMENTARY ON ISAIAH. 271

himself a habitation in it, to dwell in the hearts of believers
by his Spirit, and next to preserve among them the doctrine
of his gospel.

Shall not depart out of thy mouth. Finally, he foretells that
the Lord will never forsake his people, but will always be
present with them by “his Spirit’ and by “the word.” The
“Spirit ” is joined with the word, because, without the effi-
eacy of the Spirit, the preaching of the gospel would avail
nothing, but would remain unfruitful. In like manner, “the
word” must not be separated from “the Spirit,” as fanatics
imagine, who, despising the word, glory in the name of the
Spirit, and swell with vain confidence in their own imagina-
tions. It is the spirit of Satan that is separated from the
word, to which the Spirit of God is continually joined. Now,
when he quickens outward doctrine, so that it strikes root
in our hearts, our condition is happy even amidst many
afflictions ; and I have no doubt that the Prophet expressly
declares that, although God deals kindly with his Church,
still its life and salvation shall be laid up in faith. Thus the
new people is distinguished from the ancient people ; for, as
the kingdom of Christ is spiritual, so, since he has risen from
the dead, believing souls must be raised up along with him.
But now he promises that the Church will never be deprived
of this invaluable blessing, but will be guided by the Holy
Spirit and sustained by heavenly doctrine ; for it would be
of little avail that the gospel should once be offered to us,
and that the Spirit should be given to us, if he did not dwell
with us.

Which I have put in thy mouth. The Prophet shews that
God addresses us in such a manner that he chooses to employ
the ministry and agency of men. He might indeed speak
from heaven or send angels; but he has consulted our advan-
tage the more by addressing and exhorting us through men
like ourselves, that, by their voice and word, he may more
gently draw us to himself. This order has therefore been
established by him in the Church, that it is vain for those who
reject his ministers to boast that they are willing to obey
God; and therefore he commands us to seek the word and
doctrine from the mouth of prophets and teachers, who teach

272 COMMENTARY ON ISAIAH. CHAP. LX.
in his name and by his authority, that we may not foolishly
hunt after new revelations.

My words shall not depart. The phrase, “shall not de-
part,” is rendered by some in the imperative mood, for which
it is well known that the future tense is sometimes used,
But here a command or exhortation is not appropriate; for
the Prophet promises that which God intends to fulfil, An
exhortation may indeed be drawn from it, but the priority
is due to the promise, which is to this effect, that the Lord
will assist his Church, and will take care of it, so as never to
allow it to be deprived of doctrine. To this, therefore, we
ought always to look, when we are tempted by adversity, and
when everything does not succeed according to our wish;
for we must be supported and upheld by the word and the
Spirit, of which the Lord declares that we shall never be left
destitute.

CHAPTER LX. -

1. Arise, shine; for thy light is
come, and the glory of the Lord is
risen upon thee.

2. For, behold, the darkness shall
cover the earth, and gross darkness
the people: but the Lord shall arise
upon thee, and his glory shall be
seen upon thee.

3. And the Gentiles shall come to
thy light, and kings to the bright-
ness of thy rising.

4, Lift up thine eyes round about,
and see; all they gather themselves
together, they come to thee: thy
sons shall come from far, and thy
daughters shall be nursed at thy
side.

5. Then thou shalt see, and flow
together, and thine heart shall fear,
and be enlarged ; because the abund-
ance of the sea shall be converted
unto thee, the forces of the Gentiles
shall come unto thee.

6. The multitude of camels shall
cover thee, the dromedaries of Midian
and Ephah; all they from Sheba

1. Surge, splendida esto; quia
venit splendor tuus, et gloria Iehovee
super te orta est.

2. Quia ecce tenebre operient
terram, et caligo populos; super te
autem orietur Iehova, et gloria ejus
super te videbitur.

3. Et ambulabunt gentes ad splen-
dorem tuum, et reges ad fulgorem
ortus tui.

4. Leva in circuitu oculos tuos,
et vide. Omnes isti congregati
sunt ut veniant ad te; filu tui a
longé venient, filie tuz ad latus
nutrientur.

5. Tune videbis, et splendesces,
(vel, difflues,) expavesces ac dilata-
bitur cor tuum; quia ad te conversa
fuerit copia maris, (vel, multitudo
maris,) opes gentium (vel, robur
gentium) ad te venerint.

6. Copia camelorum operiet te,
pullorum Midian et Epha. Omnes
é Saba venient, aurum et thus affe-

CHAP, LX.

shall come: they shall bring gold
and incense; and they shall shew
forth the praises of the Lord.

7. All the flocks of Kedar shall
be gathered together unto thee, the
rams of Nebaioth shall minister unto
thee: they shall come up with ac-
ceptance on mine altar, and [ will
glorify the house of my glory.

8. Who are these that fly as a

_ cloud, and as the doves to their win-

dows?

9. Surely the isles shall wait for
me, and the ships of Tarshish first,
to bring thy sons from far, their
silver and their gold with them, unto
the name of the Lord thy God, and
to the Holy One of Israel, because
he hath glorified thee.

10. And the sons of strangers
shall build up thy walls, and their
kings shall minister unto thee; for
in my wrath I smote thee, but in my
favour have I had mercy on thee.

11. Therefore thy gates shall be
open continually ; they shall not be
shut day nor night; that men may
bring unto thee the forces of the
Gentiles, and that their kings may
be brought.

12. For the nation and kingdom
that will not serve thee shall perish ;
yea, those nations shall be utterly
wasted.

13. The glory of Lebanon shall
come unto thee, the fir-tree, the
pine-tree, and the box together, to
beautify the place of my sanctuary ;
and I will make the place of my
feet glorious.

14. The sons also of them that
afflicted thee shall come bending
unto thee; and all they that despised
thee shall bow themselves down at
the soles of thy feet; and they shall
call thee, The city of the Lord, The
Zion of the Holy One of Israel.

15. Whereas thou hast been for-
saken and hated, so that no man
went through thee, I will make thee
an eternal excellency, a joy of many
generations.

16. Thou shalt also suck the milk
of the Gentiles, and shalt suck the

VOL. IV.

COMMENTARY ON ISAIAH. 273

rent, et laudes Iehove annuntia-
bunt.

7. Omnes oves Cedar congrega-
buntur tibi; arietes Nabaioth mi-
nistrabunt tibi; ascendent ad bene-
placitum -altaris mei; et domum
glorie mez glorificabo.

8. Qui sunt isti qui instar nubis
volant, et quasi columbz ad fenes-
tras suas ? |

9. Me certé insule expectabunt,
et naves Tharsis, ut filios tuos ab-
ducant a longe; argeatum eorum et
aurum cum ipsis, nomini Iehove
Dei tui, et sancto Israel; quia glori-
ficavit te.

10. Et extruent filii alienigens
muros tuos, et reges eorum minis-
trabunt tibi; quoniam in ira mea .
percussi te, et in clementia mea
misertus sum tui.

11. Et aperientur porte tus
jugiter ; die et nocte non claudentur,
ut advehantur tibi opes (vel, robur)
gentium, et reges eorum ducti.

12. Quoniam gens et regnum
quod non servierit tibi peribunt ;
gentes, inquam, penitus abolebun-
tur.

13. Gloria Libani ad te veniet,
abies, pinus, et buxus\pariter, ad
decus loci sanctitatis mez; nam lo-
cum pedum meorum glorificabo.

14. Et venient ad te humiles filii
affligentium te, et incurvabunt se
ad plantas pedum tuorum omnes qui
te spernebant; et vocabunt te Civi-
tatem Iehove, Sion Sancti Israel.

15. Pro eo quod fuisti derelicta
et exosa, ut nemo per te transiret,
ponam te in magnificentiam perpe-
tuam, gaudium generationis et gene-
rationis.

16. Et suges lac Gentium, mam-
millam regum suges; et cognosces

8

274

breast of kings: and thou shalt know
that I the Lord am thy Saviour and
thy Redeemer, the mighty One of
Jacob. .

17. For brass I will bring gold,
and for iron I will bring silver, and
for wood brass, and for stones iron:
I will also make thy officers peace,
and thine exactors righteousness.

18. Violence shall no more be
heard in thy land, wasting nor de-
struction within thy borders: but
thou shalt call thy walls Salvation,
and thy gates Praise.

19. The sun shall be no more thy
light by day; neither for brightness
shall the moon give light unto thee:
but the Lord shall be unto thee an
everlasting light, and thy God thy
glory.

20. Thy sun shall no more go
down; neither shall thy moon with-
draw itself: for the Lord shall be
thine everlasting light, and the days
of thy mourning shall be ended.

21. Thy people also shall be all
righteous: they shall inherit the land
for ever, the branch of my planting,
the work of my hands, that I may
be glorified.

22. A little one shall become a
thousand, and a small one a strong
nation: I the Lord will hasten it in
his time.

1. Arwse, be bright.

COMMENTARY ON ISAIAH.

CHAP. LX. I.

quod ego Iehova, servator tuus, et
redemptor tuus fortis Iacob.

17. Pro wre adducam aurum, et
pro ferro adducam argentum, et pro
ligno es, et pro lapidibus ferrum ;
et ponam preefecturam tuam, pacem;
et exactores tuos, justitiam.

18. Non audietur amplius oppres-
sio in terra tua, vastitas et contritio
in terminis tuis; et vocabis Salutem
muros tuos, et portas tuas Laudem.

19. Nec erit tibi amplius sol in
lucem dierum, nee splendor lune
lucebit tibi; quia erit tibi Iehova in
lucem perpetuam, et Deus tuus in
gloriam tuam.

20. Non occidet amplius sol tuus,
nec luna tua occultabitur; quoniam
Iehova erit tibi in lucem perpetuam,
et finientur dies luctus tui.

21. Populus quoque tuus omnes
justi, perpetuo hereditabunt terram,
germen plantationis ejus, opus ma-
nuum mearum, ut glorificer.

22. Parvus erit in mille, exiguus
in gentem robustam. Ego Iehova
tempore ejus accelerabo hoc.

He now shews what is the efficacy of

that word of which he formerly’ spoke; for he raises up a
prostrate and afflicted Church, and restores her to her bright-
ness ; and, because he represents the person of God, he now
declares his authority. For this reason he employs the form
of command, that the word spoken might be more efficacious ;
as if, in the exercise of absolute power, he put the Church
in possession of that happier condition which he had pro-
mised. The amount of what is said is, that believers may
know that he does not scatter his words in the air, but
speaks with effect.

He bids her “arise,” because he formerly told her to “lie
down ;” and these two words stand in contrast with each

1 « Au chapitre precedent.” “In the preceding chapter.”

~

CHAP, LX. 2. COMMENTARY ON ISAIAH. 275

other. Of Babylon he formerly said, “Come down, sit in
the dust.” (Is. xlvii.1.) Of the Jews themselves he said,
“My people shall sit in the dust.” On the other hand, he
says, “Arise, arise, put on the garments of thy beauty.”
(Is. lii. 1.) Thus, by what may be called the stretching out
of his hand, he lifts up the Church again, that she who had
formerly been prostrated, and covered all over with filth and
pollution, may regain her seat of honour.

For thy brightness is come. That the darkness of afflic-
tions may not overwhelm the Jews with despair, he says
that the light which had been hidden would soon afterwards
arise, alluding to the alternation of day and night. Asif he
had said, “The Lord, having compassion upon thee, will
rescue thee out of this darkness in which thou liest; thou
hast been sufficiently punished ; it is time that thy condition
should begin to be improved.” By the word brightness,
therefore, he metaphorically denotes salvation and prosperity,
as by “darkness” he formerly denoted a calamitous state of
the Church.

The glory of Jehovah. He mentions at the same that this
light will arise from no other quarter than from God’s smil-
ing countenance, when he shall be pleased to display his
grace ; for everything goes well when the Lord shines upon
us by his light ; and, when he turns away from us, nothing
that can befall us is more wretched and unhappy.

2. For, behold, darkness shall cover the earth. He now ex-
hibits in a stronger light, by means of comparison, that grace
which he formerly mentioned ; that we may form some idea
how much God loves his elect, and how extraordinary is the
privilege which he bestows upon them. The amount of what
he says is, that, while we are weighed down by innumerable
afflictions, and while the whole world, as it were, sinks under
them, God will take care of his people, in order to enrich
them with various benefits. He shews, therefore, that the
light of grace and favour, which he mentioned, will not be
indiscriminately enjoyed by all, but will be "peculiar to the
people of God.

We have said that the word “brightness” denotes a pros-
perous condition of the Church ; but let us not judge of this

276 COMMENTARY ON ISAIAH. CHAP. LX, 2,

condition from outward appearance ; for the Prophet rises
higher, and I have no doubt that his discourse relates to
spiritual light and brightness. Otherwise that mode of ex-
pression which he afterwards employs, “The Gentiles shall
walk to thy brightness,” (verse 3,) would not be appropriate.
Besides, this is clearly demonstrated by the connection be-
tween this chapter and the preceding; for he says that this
covenant is continued in the word and Spirit. Finally, from
the contrast it may easily be inferred that the happiness pro-
mised to the Church is different from that which consists in
meat and drink, or tranquillity and peace, and other conye-
niences ; and indeed never afterwards was there any period
in which the darkness of afflictions overwhelmed all the Gen-
tiles, while the Jews enjoyed peace and prosperity. Since,
therefore, the condition of the Church is separated from the
whole world, that benefit which Isaiah puts into the posses-
sion of the Church is spiritual, and the brightness which he
promises is spiritual; and consequently, these things relate
to the spiritual kingdom of Christ, when the light of the
Gospel shone in every part of the world, and foreign nations
were enlightened by it. To this also relates what follows,—

The Lord will arise upon thee ; for although he shews that
the favour of God will be visible by manifest tokens and
effects, yet he does not leave out that which is of the greatest
importance, that believers will truly feel that he is their
Father, so as to expect salvation from him. Hence infer
that we are overwhelmed by darkness till God shine upon
us with the testimony of adoption by free grace. I speak of
all mankind ; for Isaiah informs us that this life-giving light
proceeds from God alone, in order to declare that it is a spe-
cial gift of God.

Secondly, it ought to be observed that the Church alone,
that is, the elect of God, are partakers of this brightness.
Hence it follows, that it is not a common or natural gift, but
a gift by which the Lord relieves us from an ordinary defect
of human nature. Thus also we perceive that there is no
light or brightness but in the Church ; for the rest of men,
though they think that they enjoy light and brightness,
are overwhelmed by darkness, from which they cannot be

CHAP. LX. 3. COMMENTARY ON ISAIAH. O77

extricated in any other way than by the light of the
Gospel.

And his glory shall be seen upon thee. He adds the word
“glory,” because, after having embraced us by his favour,
the Lord continues more and ‘more to increase his acts of
kindness toward us.

3. And the Gentiles shall walk. He confirms what we
have already said, that there is no other light of men but
when the Lord shines on them by his word. All indeed ac-
knowledge this; but they do not set so high a value as they
ought on this benefit, and imagine it to be something of an
ordinary kind, which naturally belongs to:all men. But he
shews that this grace is supernatural, and therefore it ought
to be distinguished from nature ; which is clearly shewn by
the repetition of the words upon ‘thee, in the preceding verse.

First, then, we ought to believe that this benefit comes
from God Kinds sib secondly, that all are not indiscrimi-
nately partakers of it, but only the elect, on whom the Lord
shines by undeserved favour, so as to take them out of the
ordinary rank of men. This is done by Christ, who is called
“the Sun of Righteousness,” because we are enlightened as
if by his rays. (Mal. iv. 2.) Besides, the Prophet declares
that this favour shall be spread far and wide by the Jews;
which is also intimated by the words of the covenant, “ In
thy seed shall all nations be blessed.” (Gen. xxii. 18.)

To thy brightness. If one nation only had enjoyed the
light, it would have been of no advantage to the rest ; but,
so far as the doctrine of the Gospel has been spread through-
out the whole world, Judea has held out the light to the
Gentiles formerly blinded, in order to point out the way.
By making the brightness peculiar to a single nation, he
shews that in no other way could the world be enlightened,
or come to share in this benefit, than by seeking light from
that word which proceeded from the Jews, and was heard at
Jerusalem, where the lamp of the Lord was kindled, and
where the Sun of Righteousness arose, that from it he might
diffuse his light to all the ends of the earth, as we have for-
merly seen, “ Out of Zion shall go forth the Law.” (Isa. ii. 3.)
There is, therefore, no light but from the doctrine of the

278 COMMENTARY ON ISAIAH. CHAP. LX. 4.

prophets ; so that they who withdraw from it falsely boast
of walking in the light.

And kings to the brightness of thy rising. He alludes to
the dawn ; for, as the morning-star begins the day in one
quarter only of heaven, and immediately the sun enlightens
the whole world, so the daybreak was first in Judea, from
which the light arose and was afterwards diffused through-
out the whole world; for there is no corner of the earth
which the Lord has not enlightened by this light. He men-
tions “kings,” that they might not imagine that none but
the common people would come to this light, but princes
and nobles, who in other respects are greatly delighted with
their high rank. But now he confers on the Church the
very highest honour, that she shines with such brightness as
to attract to herself nations and princes. He calls it “the
light” of the Church ; not that she has any light from her-
self, but borrows it from Christ, as the moon borrows from
the sun.

4. Lift up thine eyes round about. By a variety of ex-
pressions he confirms that promise of the restoration of the
Church which appeared to be altogether incredible. Nor
was it easy to convince the Jews of this, while the state of
their affairs was so wretched and confused. At that time
the kingdom of Judah alone remained, and grew less every
day, till it was utterly ruined ; but when the people were
led into captivity amidst that frightful dispersion and melan-
choly ruin, everything was so desperate that it appeared as
if the Church were entirely ruined. It was therefore proper
to confirm this doctrine by a variety of expressions, that
hearts naturally prone to distrust might no longer doubt.
For this reason he leads the Jews to look at the event as
actually at hand, though it was at a great distance; that
they might not hesitate any more than if it were already
placed before their eyes.

He bids believers lift up their eyes on high, that is, above
human thought ; for, so long as we fix them on the outward
condition, we cannot obtain the fruit of these promises. He
adds, “round about,” that they may fully believe that the
nations will come, not from one quarter only, but from every

e
CHAP. LX. 5. COMMENTARY ON ISAIAH. 279

direction, that they may be united in one body. And not
only does he promise a remedy and an end of the dispersion
which was yet to take place, as it is said elsewhere, “ He
will gather the dispersed of Israel,” (Ps. exlvii. 2; Isa. lvi. 8,)
but this gathering is more extensive ; for it means that there
will be a wonderful revolution in the world, so that they who
formerly were strangers and dispersed shall be united in one
body. Finally, it denotes the extension of the Church to
the farthest boundaries of the earth. There is also an im-
plied contrast, by which he points out the wretched and
afflicted condition in which the world was, before it was
gathered together under the direction of Christ.

Thy sons shall come from far. Some think that by
“sons” are meant those who are stronger and more stead-
fast in faith, and by daughters those who are weaker. But
I do not think that the Prophet intended to convey such
ingenious distinctions ;+ and therefore I consider the plain
meaning to be, that both sons and daughters shall run to-
gether to the Church ; that is, that the Church shall have
sons and daughters, not only at home but abroad, and in
the most distant parts of the world ; that the womb of the
Church shall not be limited to any corner of the world, but
shall be extended as far and wide as there shall be space
throughout the whole world.

5. Then shalt thou see. These things appear, at first sight,
to be somewhat inconsistent with each other, that formerly
he spoke of the fact as present, and now foretells it as future.
But formerly he spoke of the eyes of faith, which beholds
those things which do not fall under the senses of men, and
now he speaks of the actual event ; or, at least, he intended
by the present tense to point out the certainty ; but now,
in order that believers may continue to exercise patience, he
limits the same statement. Besides, although those things
which the Lord promises are concealed, for a time, from the
eyes of men, yet believers perceive them by faith ; so that
they have a firm belief and expectation of the accomplish-

1 «There is more probability in Knobel’s suggestion, that the Prophet
made his picture true to nature by describing the sons as walking, and the
daughters as being carried.” —Alexander.

*
280 COMMENTARY ON ISAIAH. OMAP. LX. 6.

ment of them, however incredible they may appear to
others.

Thow shalt shine, or, thow shalt overflow. As the verb
‘W13 (ndhir) signifies both “to shine” and “ to overflow,” so
it may be rendered either way.' We may refer it to that
joy with which the Church is filled and overflows, when it
is enlarged in this manner, or to the ornament with which
it shines and dazzles.”

Thou shalt tremble. He now mentions “ trembling,” and
connects it with splendour or joy; and this may appear to
be inconsistent with the meaning assigned to the former
clause. But I have no doubt that he intended, by this word,
to express the astonishment and even amazement with which
the Church shall be seized, when she shall perceive that this
strange and unexpected honour has been obtained by her,
and that she has been elevated to so high a rank of honour.
As if he had said, “ The extent of the work will be so great
as to exceed thy expectation.” It is not, therefore, the
“trembling” which is produced by some danger or some
melancholy event, but such as commonly arises in matters of
great importance, which exceed the capacity of our under-
standing, when we are struck with amazement, and almost
think that we dream ; and this “trembling” agrees very well
with joy.

6. A multitude of camels shall cover thee. The Prophet |
describes figuratively the glory of the Church, and accom-
modates his discourse to the time, and to the persons with
whom he had to do. We must keep in remembrance what
we have often said, that the prophets took into account the
people whom they taught, and therefore mentioned custom-

1 « As to 1), (nahdr,) the difficulty is in choosing between its two ad-
mitted senses of ‘ flowing,’ (Isa. li. 2,) and of ‘shining,’ (Ps. xxxiv. 5.)
The former is preferred by Jerome, who translates it aflues ; by Junius
and Tremellius, who have conflues; and by the English and Dutch ver-
sions, the latter of which refers it to the confluence of crowds produced by
any strange occurrence. Vitringa makes it mean to flow owt, and Lowth
to overflow with joy. But all the latest writers of authority give the
word the same sense as in Ps. xxxiv. 5, which is well expressed by Hen-
derson in strong though homely English, thow shalt look and brighten up.”
— Alexander.

2 « Qui la fait reluire.” Which causes it to shine.”

CHAP. Lx. 7. COMMENTARY ON ISAIAH. 281

ary transactions and well-known ceremonies, that, under
the figures of them, they might describe the spiritual wor-
ship of God. The Jews must be first instructed, and after-
wards the Gentiles, to whom the truth of those things has
come ; as if he had said, that nations far distant shall come,
with their wealth, into the power of God"; for, when he fore-
tells that the Church shall be enriched, this must not be un-
derstood as referring to the persons of men; but, on account
of the unity of the Head and the members, what belongs to
God and to Christ is transferred to the Church. Foolishly,
therefore, do the Jews, under the pretence of this prophecy,
devour with their insatiable avarice all the riches of the
earth ; and not less absurdly do the Papists torture these
words to support their luxuries, wealth, and magnificence.

He mentions “camels, frankincense, gold, and sheep,” be-
cause he has in his eye what each country produces, in order
to shew that all will consecrate to God whatever they shall
have in their power, and will offer themselves and all that
they have as a sacrifice. Hence it ought to be inferred, that
we cannot be truly converted to the Lord, without offering
to him all our faculties ; for these are “spiritual sacrifices,”
(1 Pet. ii. 5,) which he demands, and which cannot be refused
to him, if our hearts be dedicated and consecrated to him in
sincerity. (Rom. xii. 1.) Wicked men abuse the gifts of
God for luxury and intemperance, and corrupt them, as far
as lies in their power, by unworthy profanation ; but good
men, by using them with a pure conscience, dedicate them
to the Lord. No one, therefore, can belong to God without
dedicating and deyoting to him all that he has.

7. Kedar, Nebaioth. So far as relates to the countries
which the Prophet here enumerates, it is unnecessary to
explain in what place each of them is situated; but it
ought to be observed, in passing, that he mentions here those
countries which lay toward the East, and chiefly Arabia and
neighbouring places, which he describes under the names of
“ Kedar’ and “ Nebaioth.” The Papists have also abused
this passage, in order to prove that kings came from the
Kast to offer gifts to Christ ; and, in so doing, they make
themselves exceedingly ridiculous, seeing that the Prophet

282 COMMENTARY ON ISAIAH. CHAP, LX. 7.

speaks of all ranks of men. But they heap up, without
judgment, all passages of this kind, in which mention is
made of “gold” or “ frankincense,” as if the prophets meant
those gifts which the magi offered. (Matt. 11.11.) But in
this passage there is no obscurity ; for it means that every-
where men shall call upon God, and all foreigners shall
assemble to worship him.

They shall ascend to the good pleasure of my altar. Others
render the words, “They shall ascend with good pleasure
on my altar,’ and think (not altogether without reason, in
my opinion) that it is a figure of speech by which words
interchange their cases with each other, and that the Pro-
phet means that those sacrifices which shall be offered by
the Gentiles will be acceptable to God. Others interpret
}18) (ratzon) as if it were an adjective, which does not agree
with the correct use of the language; for [I¥" (ratzdn)
signifies benevolence or favour. For this reason I consider
the rendering which I have given to be preferable; namely,
that ‘sacrifices shall ascend to the good pleasure of the
altar ;’ and the meaning may be brought out in this manner,
“They shall ascend to appease God ; as it is for this purpose
that an altar has been appointed, and sacrifices are offered,
that God may be reconciled and favourable to men ; and God
also, according to his promise, accepts the sacrifices that
have been offered on his altar ;’ for at that time the “altar”
was the approach to obtain God’s favour.

Here the Prophet plainly expresses three things. First,
when he says that “the sacrifices ascend,” he alludes to the
ancient ceremony, which was formerly observed by them in
sacrifices ; for they lifted up the slain beasts; by which
they meant that all men ought to raise their hearts on high,
that they might not keep their eyes fixed on the earth or
look only at the sacrifice which was offered. Secondly, the
Prophet says that those sacrifices are acceptable to God,
that they may be distinguished from the profane offerings of
the Gentiles, which were unaccompanied by faith. Thirdly,
he says, “ On the altar,” which alone can “sanctify the offer-
ings,” (Matt. xxiii. 19 ;) for all that was offered anywhere
else was unholy and detestable. Besides, this figure ought to

CHAP. LX. 8. COMMENTARY ON ISAIAH. 283

lead us to the truth; for Christ is the altar of God, and on
him we must offer, if we wish that God should accept our
sacrifices.

And I will glorify the house of my glory. Under the
glorification of the temple he declares the true restoration of
the people; for the chief part of their happiness was, that
the temple should stand, in which men called on God in a
right manner ; and we must begin with this, that God reigns
amongst us, by which we are made truly happy. For this
reason, when the Lord declares that the Church shall be
restored, he mentions the temple, the glory of which he will
restore; as if he had said, “ My house is now exposed to
the mockery of the Gentiles, but I will at length restore to
it that glory of which it has now been deprived.” It is evident
from Zechariah, Haggai, and Malachi, that this was not
completed immediately after the return of the people.
We must not imagine that its true dignity consisted in that
splendid building by which Herod cunningly endeavoured to
gain favour; and therefore the dignity or honour, which is
here mentioned, was not manifested till God opened the gate
of heaven to Jerusalem, and then openly called all the
Gentiles to the hope of eternal salvation.

8. Who are those? As the Prophet cannot satisfy him-
self in describing this gift of God, he breaks out into
admiration, and exclaims, “ Who are those?” This is far
more forcible than if he had simply said that an inconceiy- .
able multitude was flying, and had even made use of the
same metaphors. He intended, therefore, to describe how
splendid this multiplication would be, when he-could not
find words sufficient to express it.

That fly as a cloud." It is generally thought that this
denotes the Apostles, who, with incredible swiftness, made
their way to the farthest boundaries of the world ; and there
is some plausibility in that interpretation. (Mark xvi. 15.)
But the Prophet speaks of a universal assemblage of the

1 «Tt isa fine conception of Vitringa, that the ships expressly mentioned
in the next verse are here described, on their first appearance at a distance,
resembling with their outspread sails and rapid course a fleecy cloud

driven by the wind, and a flight of doves returning to their young.”—
Alexander. .

284 COMMENTARY ON ISAIAH. OHAP. Lx. 9.

Church ; for from every quarter men shall run to it readily
and cheerfully.

And as doves to their windows.1 The metaphor of “doves,”
which he employs, is highly appropriate to this subject ; for,
when they are dispersed through the fields, they appear not to
differ at all from untamed birds; and yet they are domesti-
cated, and have their pigeon-house, to which they betake
themselves, and in which they build their nests. Thus
believers, enlightened by faith, begin to perceive their
assembly, to which they fly from frightful dispersion. How
necessary this warning was, will be readily perceived by all
who shall take into account their wretched and alarming
condition at that time; for, if the prophets, after having
carefully instructed the Jews for many years, could gain very
little or hardly any success, what was to be expected from
the Gentiles, who were altogether alienated from God? Was
it not (wapado£ov) beyond all reasonable expectation, that
the Gentiles would one day come into the Church? Yet
the Prophet does not speak extravagantly, but is filled with
such amazement that he leads us to admire it in the same
manner.

9. Surely the islands shall wait for me. After having
employed every eulogium that he could find for extolling
that wonderful benefit of restoration, Isaiah introduces God
himself as speaking, that the discourse may carry greater
weight. This “waiting” is supposed by some. to denote
desire; as if he had said that this is done, because nations
beyond the seas shall, as it were, hunger after him ; because

1 « The ideas conveyed by the images here employed are those of num-
ber and velocity. The reference to the doves is beautifully illustrated by
a passage in Morier’s Second Journey in Persia. Speaking of the pigeon-
houses near Ispahan, he says: ‘They are large round towers, rather
broader at the bottom than the top, crowned by conical spiracles, through
which the pigeons descend. Their interior resembles a honey-comb,
pierced with a thousand holes, each of which forms a snug retreat for a
nest. The extraordinary flights of pigeons which I have seen upon one of
these buildings, afford perhaps a good illustration of Isaiah lx. 8. Their
great numbers, and the compactness of their mass, literally looked like a
cloud at a distance, and obscured the sun in their passage.’ The persons
referred to are the Jews, who now flock in immense numbers from all
quarters to the land of their fathers, and Jerusalem, the summit of their
earthly joy.” —Henderson.

CHAP. LX.9. COMMENTARY ON ISAIAH. 285

they shall feel that they are destitute of. life and salvation.
Others view it as simply denoting hope. But sometimes it
likewise means “ to observe,” in which sense David employs
it. “Wicked men wait for my soul ;’ that is, “they lay
snares for my life.” (Ps. lvi.6.) In that sense it may be
understood in this passage. ‘ They shall wait for,” that is,
they shall observe my will; as servants are wont to comply
with the will of their masters. Do not wonder, therefore,
that so many shall flow into the Church ; for “ the islands,”
which at present sometimes despise and sometimes fight
against me, shall be so attentive to me as to execute what-
ever I shall command. And indeed from the remainder of
the verse it is manifest that he now speaks of that kind of
obedience.

and the ships of Tarshish. If it be thought preferable,
the particle 3, (caph,) as, may be here supplied in this man-
ner: “ As the ships of Tarshish formerly traded with Judea,
and brought what was necessary for building the temple and
for the use of men, so they shall again renew their trafiic,
and that navigation which had been broken off shall bring
them back to their former course. By “ Tarshish,” that is,
Cilicia, he means, (cuvexdoyixads) by a figure of speech in
which a part is taken for the whole, all the naval intercourse
and all the traffic which they carried on with foreign nations.
It may also be supposed simply to mean, “The ships of
Tarshish, which now proudly despise my Church, shall be
subjected to my authority, and shall bring sons to her from
distant countries.”

Their silver and gold with them. He again repeats what
he had formerly said, that the Gentiles shall yield obedience
to God in such a manner as to offer themselves and all that
they have. The Popish doctors, as I remarked a little
before, display consummate impudence in abusing these
proofs for defending that tyrannical and theatrical’ display
by which Roman antichrist, and his attendants, wish to
attain fame and distinction. Abounding in luxury, adorning
_ themselves with gold and jewels, and indeed with the attire

1 « Et Persiques.” “ And Persian.” The reference is to that love of
display which has always prevailed in Asiatic countries.—Ed.

286 COMMENTARY ON ISAIAH. CHAP. LX. 10.

of a harlot, they are not ashamed of representing the Holy
Spirit as the author of this wickedness; so that, whenever
gold and silver are mentioned in Scripture, they apply it to
their luxury. In this respect they certainly are very like
the Jews, who rise to ecstatic delight at the mention of gold
and silver, and hope to wallow in them, when Messiah comes.
Thus the Papists think of nothing else than gold and silver,
and their understandings are so much dazzled by that empty
display that they cannot raise them to heaven. But such
stupidity does not need a lengthened refutation.

To the name of Jehovah thy God. The general meaning is,
that God intends to elevate his Church to the highest honour,
and to adorn her with necessary ornaments. And that be-
lievers may not have their minds disturbed by any doubt of
so illustrious a promise, or ascribe anything to their own
merits, God himself promises that he will be the author of
this event, for he will glorify thee. Besides, the Prophet
declares that the riches of the Gentiles, which he appeared
to represent, a little before, as the prey of the Church or the
prize of victory, shall be a sacred offering to God; and thus
he states more clearly what I have said, that there is nothing
which we ought to desire more earnestly than that the whole
world should bow to the authority of God.

10. And the sons of the stranger shall build thy walls.
He continues the same subject. As he formerly said that
foreigners shall submit to his authority, in order to build the
temple ; so he now says that “the sons of the stranger’ shall
bestow their labour in building the walls. Various are the
comparisons by which he promises the restoration of the
Church. It is customary in Scripture, when the Church is
spoken of, to exhibit sometimes the temple, and sometimes
Jerusalem. He promises that foreigners and strangers shall
assist in rearing this building, that the Jews may not be ter-
rified by their poverty or their small number, and conse-
quently lose heart; for they might be tempted to distrust
during the captivity, so that, though they hoped to return to
their native country, still they might think that this could
could not be accomplished by them.

Now, Cyrus accomplished it, when he supplied them with

CHAP. LX. 10. COMMENTARY ON ISAIAH. . 287

a large amount of gold and silver. But in him these things
were merely shadowed out. They were actually fulfilled in
Christ, to whose reign they must entirely relate; for, first,
Christ employed a few apostles, (Matt. x. 1,) who could not
be sufficient for so great a work ; but afterwards he raised up
strangers, from among whom he chose pastors, and wished
that their foreign princes should be nursing-fathers of the
Church,

With aggravated wickedness do the Papists pervert and
corrupt this passage, by torturing it to uphold the tyranny
of the Pope, whom they wish to possess supreme power over
kings and princes. They speak impudent falsehood when
they say that he is Christ’s deputy ; for Christ’s “ kingdom”
is not of this world. (John xviii. 36.) The Pope rules
barbarously and tyrannically, and claims the power of
changing and disposing of kingdoms. But kings submit to
Christ in such a manner that they do not cease to be kings,
but exercise all their power for preserving the worship of
God and administering righteous government.

Hence we see how much those persons are opposed to the
kingdom of Christ who wish to snatch authority and power
from kings, that they themselves may possess it. Hence also
the Anabaptists may be refuted, who overturn political order
so far as to imagine that kings cannot be Christians in any
other way than by renouncing their own authority, since
even in the royal rank God shews that he wishes to hold the
highest place.

For in my wrath I smote thee. Lest any one should object
that it would have been easier to preserve the Church unin-
jured than to raise her from hell, God anticipates the objec-
tion, and shews that the Jews were justly afflicted in this
manner, because he had been exceedingly provoked by their
offences ; but he gives them good ground of hope, because he
does not choose to demand the punishment which they had
deserved, but will be satisfied, provided that a temporary
chastisement shall humble them.

In my kindness have I had compassion on thee. He re-
minds the Jews what is the cause of this change, that they
may not judge of it according to their own apprehension.

288 _ OOMMENTARY ON ISAIAH. CUAP. LX. 11.

When kingdoms are changed, and frequently rise and fall,
men think that these events happen by chance, and that it
is the common lot of the world. The Jews might think the
same thing, when, in consequence of the kingdom of the
Babylonians having been overturned, they were restored to
liberty. For this reason the Lord testifies that all these
things are governed by his providence ; that is, that they may
not shut their eyes after the manner of heathens. It is as if
he had said, “If thou inquire why thou hast endured so many
afflictions, the reason is this, that I was angry with thee and
punished thy transgressions. But if thou ask the cause of
thy deliverance, my undeserved kindness, and not thy
worthiness, or an accidental occurrence, was the cause.”
Accordingly, calamities do not happen by chance, nor is God
angry without cause; and he is not angry to such a degree
as not to leave room for his compassion. (Hab. iii. 2.)

11. And thy gates shall be open continually. The ordinary
exposition of this verse is incorrect. The Prophet is gene-
rally supposed to mean that the Church will be perfectly safe
under the Lord’s protection and guardianship; for “open
gates” indicate that danger is far off. But I think that the
Prophet himself explains it; namely, that the gates shall be
open, that riches may be brought into the city from every
quarter. And as burdens are usually carried in the daytime,
“The day,” he says, “will not be enough, so vast shall be
the crowd of those who bring into it precious treasures, and
therefore the carrying will be so constant that it will be
necessary to keep the gates open night and day.”?

When he says that the riches of the Gentiles shall belong
to the Church, let us not view this as referring to carnal
luxury, but to obedience, which the whole world shall render
to God in the Church; for he says that what is offered to
God belongs to the Church, because here God has nothing
separate from it.

1 «The idea conveyed by the gates never being shut is that of the con-
tinual arrival of the multitudes referred to. Modern travellers greatly
complain of the inconvenience to which they are put, when they do not
reach Jerusalem before the gates are closed. The Apostle John borrows
the language in his description of the New Jerusalem. (Rey. xxi. 25.)
The ideas of security and peace are implied.”—Henderson.

a.)
7

CHAP. LX, 12. COMMENTARY ON ISAIAH: 289

That their kings may be led. I prefer retaining the par-
ticipial form which the Prophet employs, instead of follow-
ing those who change it into a verb. Such commentators
corrupt the Prophet’s meaning, who expressly added this,
because so great is the haughtiness of kings that they can
scarcely endure to be led, but rather, relying on their power,
give free scope to their inclinations, and not only are driven
along so as to be the sport of their passions, but, like vio-
lent torrents, drag others along with them. He shews,
therefore, that these kings, though naturally haughty and
ungovernable, shall submit to the authority of God and of
the Church.

12. For the nation and kingdom. The Prophet dwells
largely on confirming the hearts of believers, that they may
not doubt that the restoration shall be such as he has de-
scribed. Those events were altogether incredible; and we
ourselves, though we have obtained abundant confirmation
of them from the actual event, (for they have been made
manifest to the eyes of all,) yet, unless we are guided by the
Spirit of the Lord, could hardly conceive of them in our
mind. He shews, therefore, that there is no reason why the
Jews should doubt as to the restoration of the temple,
because the Gentiles will aid them to the utmost of their
power. But here Isaiah looks at something higher than the
building of the visible temple ; for he intends to speak of that
obedience which kings and nobles and the common people

render to the Church when they promote, as far as they are

able, pure doctrine.

Shall perish. THe goes still farther, and confirms his state-
ment the more by declaring that “the kingdoms and nations
which will not serve the Church shall be destroyed.” And

if so dreadful a punishment was pronounced against those

who did not aid the Church, what shall we say of the tyrants

who rush upon her with furious attack, and labour with all

their might to destroy her? If careless and slothful men do

not pass unpunished, does not a fearful vengeance await the

ungodly, who disturb and overturn the work of the Lord ?
The nations, I say, shall be utterly destroyed. What he

had said in the singular number he immediately repeats in
VOL. IV. T

290 COMMENTARY ON ISAIAH. OHAP. LX, 13."

the plural, in order to shew that even the whole world, if it
be involved in the same guilt, shall likewise perish ; for their
multitude will not be able to prevent all who are estranged
from God from perishing, and ungodly men will have no
excuse for throwing obstacles in each other’s way, or for
encouraging each other to impiety and wickedness. Kings
and nations are said, as we have already seen, to “serve the
Church ;” not that she exercises any dominion over them,
but because God has committed to her the sceptre of his
word by which he rules.

13. The glory of Lebanon. Isaiah again employs the
metaphor which he formerly used, when he compared the
Church of God to a building or a city. He enumerates those
things which were necessary for building, such as “ the fir-
tree, the pine, and the box-tree,’ which grew in Lebanon, a
forest abounding, as we know, in excellent trees.

For the beauty of the place of my holiness. He means that
all that is excellent and beautiful in Lebanon shall be carried
into the Church. But it must be believed that these figures
contain an emblematical reference to the spiritual worship
of God; for the Lord adorns his Church with the title of a
sanctuary, because he dwells in the midst of it. Yet he
always alludes to the temple, so as to accommodate himself
to the time and to ordinary custom. Thus he holds out to
us the pattern of the temple which stood at Jerusalem, that
under the image of it we may contemplate the “spiritual
temple,” (Eph. ii. 21,) of which we are the “living stones”
and the living substance. (1 Pet. i. 5.)

For I will glorify the place of my feet. By “the place of
his feet,” he means that he dwells in the temple in such a
manner that his majesty is not confined within it, (for he is
not limited to so narrow a place ;) and therefore his feet only, ~
what may be called the smallest part, is there, that we may
ascend to heaven, and not fix our whole attention on those
outward signs by which we are instructed according to our
capacity. Thus also in the Psalm, “Worship the footstool
of his feet, for it is holy.” (Ps. xcix. 5.) And again, “We
will worship in the place where his feet stood.” (Ps. exxxii.
7.) Not that God’s essence is divided into parts above and

CHAP. LX. 14. COMMENTARY ON ISAIAH. 291

below,’ but because by such means he lifts up his servants, as
it were, from the feet to the head.

14, And the sons of them that afflict thee shall come. He

continues the same subject, for he shews how splendid will
be this work of redemption; that is, that they who perse-
cuted or despised the Church “shall come,” so as to bow
down humbly before her, and submit to her with their whole
heart. By “the sons of them that afflict her,’ he means the
persecutors and enemies who oppressed her. This was indeed
partly fulfilled, when the Jews returned to their native
country ; but that return was nothing more than a dark
shadow of the deliverance which we have obtained through
Christ. These things were actually accomplished under the
reign of Christ, yet so that the full accomplishment of them
may be expected at his second coming, as we have already
said under a different passage.

Some one will ask, “Is not this honour, of which the Pro-
phet speaks, excessive and greater than ought to be given to
the Church? for to bow down and prostrate ourselves are
tokens of honour which no human being ought to receive.”
I reply, this honour is rendered, not to the members, but to
the Head; that is, to Christ, who is worshipped in the
Church ; and this worship is rendered by those who formerly
hated and persecuted him. Now we say that Christ is wor-
shipped in the Church, not as the Papists do, who think that
the honour which they bestow on that Roman idol is ren-
dered to Christ.” They for whose sake these things are
said reject and despise doctrine ; for Christ is honoured by
those who obey his doctrine. And this is what the Prophet
means, that they who were formerly alienated from it shall
heartily submit, so as to obey Christ; for if Christ has any
majesty, it shines forth in the doctrine which he administers
by the agency of men.

They shall call thee the city of Jehovah. The Church had
formerly been adorned with that title ; but it was nearly
obliterated when the city was destroyed, the temple thrown

1 «T/une au ciel, l’autre en terre.” ‘One in heaven, another on earth.”

® « Qui pensent bien honnorer Christ en s’agenouillant devant cette idole
de Rome pour baiser sa pantoufle.” “Who think that they greatly
honour Christ by kneeling before that idol of Rome to kiss his slipper.”

292 COMMENTARY ON ISAIAH. CHAP. Lx. 15,

down, and the people carried into captivity. Jerusalem was
no more, and nothing was to be seen in it but frightful de-
solation ; and therefore he means that it shall be restored in
such a manner that all shall acknowledge it to be the city of
God.

The Zion of the Holy One of Israel. He next speaks of
the temple, that all may know that this high rank is ascribed
to Jerusalem on account of the temple; that is, on account
of the worship of God which the Lord established there.

15. Instead of! thy having been forsaken and hated. The
Prophet has in his eye that intermediate period which was
already at hand; for, soon after his death, the people were
deprived of their heritage and led into captivity, so that all
thought that there was no remaining hope of their safety.
Lest this thought should come into the minds of believers,
by which they might be reduced to despair, “ We are undone,
there can be no remedy for affairs so desperate, and we ought
not to hope for a better condition,’ he shews that those
grievous calamities cannot prevent God from restoring them ;
for, although for a time, when the Lord chastised them, they
appeared to be forsaken, yet it was easy for him to raise them
again to prosperity and to a better condition than before.

If any one object that this splendour of the Church was
not of long duration, the reply is short. Although the people
were afilicted in various ways after their return, and although
even the Christian Church did not long retain its glory, yet
those things which the Prophet foretold were fulfilled ; for
under the cross the glory of Christ shines forth, so that the
name of God remains, and there is a people that calls upon
him by faith. It ought also to be observed, that in conse-
quence of our ingratitude, we do not obtain the fruit of those
promises ;.for we interrupt the course of God’s works, and
deprive ourselves of the fruit of them by our malice. Be-
sides, we ought always to keep in remembrance what I have
so often said, that the Prophet does not speak of a few years

‘ “TMM (tdichadth) merely expresses ‘in exchange for:’ though, from
the circumstances of the case, the idea of compensation is necessarily im-
plied.”——Henderson. “The NNN (téchiith) may express either simply a

change of condition, (whereas,) or the reason of the change, (because, ) or
the further idea of equitable compensation.” — Alexander.

CHAP, Lx. 16. COMMENTARY ON ISAIAH. 293
or a short period, but embraces the whole course of redemp-
tion, from the end of the captivity to the preaching of the
Gospel, and, finally, down to the end of the reign of Christ.

16. And thou shalt suck the milk of the Gentiles. He speaks
of the extension of the Church which he had formerly men-
tioned ; but it was of great importance that the same things
should be frequently repeated, because it appeared to be in-
credible that the Church, which had been reduced to calami-
ties so great and so numerous, would be restored and spread
throughout the whole world. Her condition was desperate ;
but at length, out of that slender remnant which had been,
as it were, snatched from the burning, to the great astonish-
ment of all she was restored, and her seed was spread far and
wide through every part of the world. And therefore it is
as if he had said, “ Although thou art confined within nar-
row limits, and thou hast had no intercourse with the Gen-
tiles, yet thou wilt obtain very abundant fruit from them.”

Thow shalt suck the breast of kings’ By “milk” and
“breasts” he means nothing else than service and obedience,
which the Gentiles shall render to the Church for supporting
her offspring ; for, having formerly said that at one birth she
would bring forth innumerable children, he now gives them
milk for nourishment till they grow up. And he speaks
expressly of “kings,” because it was more difficult to be be-
lieved. Here, too, in passing, “ kings” are reminded of their
duty ; and if they wish to discharge it in a proper manner,
they must be the servants of the Church ; otherwise the
Lord will call them to account. We see also what David says
of them, “ And now, O ye kings, be wise ; and ye judges of
the earth, be instructed. Serve Jehovah with fear, and re-
joice with trembling.” (Ps. ii. 10, 11.)

But we ought carefully to observe in what manner the
Church sucks “the milk” and “the breasts” of the Gentiles ;
for she is not at liberty to exhaust the wealth of the whole
world, but to preserve her own condition safe and sound,

1 « Sucking the breast of Kings is unusual, and by fastidious critics may
be deemed unnatural: but the phrase is merely employed for the purpose
of carrying out more efficiently the idea taught in the preceding clause ;

namely, that abundant contributions would be made by the inhabitants of
the different nations to the sustenance of Zion.” —Henderson,

294 COMMENTARY ON ISAIAH. CHAP, LX. 17.

What is more inconsistent with the nature of a Church than
to be an insatiable gulf, and to draw the wealth of all to
herself? Those things, therefore, must relate to her spiritual
condition, that God may be purely worshipped in her, that
the ministry of the word may prosper and flourish, and that
some discipline may be maintained, which shall serve as a
bridle to restrain all. Yet let believers remember that
(Acts xx. 35) “it is more blessed to give than to receive,”
and that they ought to bear poverty so patiently as to en-
rich others abundantly with spiritual benefits.

And thow shalt know that I Jehovah am thy Redeemer.
At length he adds that what had been concealed for a time
shall be made manifest, that the Jews were not elected in
vain, because they shall know by undoubted experience that
God takes care of their salvation. It may be asked, Did they
not know this even before they were led into captivity? I
answer, that captivity was like the thick darkness to which
also the Prophet compared it in the beginning of this
chapter. Since, therefore, during that harsh tyranny, they
could not behold God’s majesty and power, the Lord led them
out into open day, not that faith gives way amidst afflictions,
but that the feeling of faith is different from that of experi-
ence. When we appear to be ruined, faith raises itself
above the present condition and the thick darkness in which
we are involved ; and if God restore us perfectly, then we see —
it, not by the eyes of faith, but by actual experience. And
this is the clear knowledge of which he speaks ; as if he had
said, ‘‘ When I shall have acted so kindly towards you, then
you shall actually know that I am your Redeemer.”

The mighty one of Jacob. He expressly claims the title
of “the mighty one of Jacob,” because he had often shewn
that he was so; and not only had Jacob experience in
various ways of the power of God, but Jacob’s posterity had
also known that in the power of God there was abundant
protection. He therefore calls himself the ‘“ mighty one,”
that they may know that God will henceforth be to them
what he formerly was to their fathers.

17. For brass I will bring gold. He alludes to the build-
ing of the ancient temple, and compares it with the heavenly

CHAP. LX. 17. COMMENTARY ON ISAIAH. 295

and spiritual temple; as if he had said, “‘ When you shall be
led into captivity, you will deplore the ruin of the temple,
but I will cause you to build one far more excellent.” Thus,
“ for brass I will bring gold, for iron silver, for wood brass,
for stones iron ;’ that is, everything shall be full of magni-
ficence and splendour in that temple which shall come in
place of the former. .

We know that this prediction was never accomplished in
that external restoration of the people, or during the com-
mencement of it, and even that the temple which was after-
- wards erected was far inferior to the former. It follows,
therefore, that the Prophet, to whom a full redemption was
exhibited in spirit, not only relates what shall happen im-
mediately after the return of the people, but discourses con-
cerning the excellence of the spiritual temple ; that is, of the
Church of Christ. We must, therefore, come down in unin-
terrupted succession to Christ, if we wish to understand this
prophecy. In his reign these things were abundantly ful-
filled, and the glory of the former temple was greatly sur-
passed ; for the Lord poured out gifts of the Holy Spirit,
which are more excellent than gold, silver, and jewels. We
may therefore see the temple now built with precious stones,
as was formerly said. (Is. liv. 11, 12.)

I will make thy magistracy peace.’ Instead of “ magis-
tracy” some render the word “tribute.” I have no doubt
that the Prophet intended indirectly to compare the wretched
’ bondage of the people under which they were to be kept,
with that pre-eminently high rank which they afterwards
obtained. With “peace” and “righteousness” he contrasts
the “magistrates” who exercised unjust rule, while they
were harassed by the avarice and cruelty of the Babylonians.

And thy exactors righteousness. He now shews that when
their ‘ exactors” shall have been exterminated, there will be

1 «¢ And I will make thy magistracy peace;’ that is, ‘I will make thy
rulers peaceful. MP5, (pékidah,) which evidently corresponds to the
Greek word ivicxorn,,is here used by metonymy for MIPD WIN, (dnshé
pékiidah,) or 1P5 syn, (bignalé pékidah,) those who discharge the
office of magistracy, as in 2 Kings xi. 18, Ezek. xliv.11. The Septuagint
renders it zexovrds cov, ‘thy rulers,’ and the Chaldee JDI5, (pdrnasdch,)
- thy governors.’ ”’—Rosenmiiller.

296 COMMENTARY ON ISAIAH. CHAP. LX. 18.

no “magistracy” but that of “peace” and “ righteousness.”
“They who shall have power over thee will observe righteous-
ness and peace.” This was more fully accomplished when,
through Christ, we were delivered from the tyranny of the
devil ; for by the Gospel he set up a kingdom of righteousness
which he has not yet completed ; but we must look for his
last coming so as to have our eyes eagerly fixed on it, and,
in the meantime, must be satisfied with those first-fruits.

18. Oppression shall no longer be heard in thy land. Here
he states more clearly what we have already said, namely,
that, while the Prophet discourses concerning the prosperous
condition of the Church, he indirectly contrasts the miseries
and calamities by which they had been afflicted in various
ways. He promises, therefore, that they shall never after-
wards be subjected to such afflictions. Yet nevertheless
various afflictions afterwards befell them. This is undoubt-
edly true ; but the people were never scattered in such a
manner as not to have some remaining form of the Church,
and thus to enjoy peace, and to feel that they were protected
and kept by the hand of God. These words did not contain
a promise of exemption from every annoyance and distress ;
but by comparison they held out this solace for future evils,
that God spares his Church, and consequently the Chureh
shall be safe under his protection; and during the very
course of the deliverance there was exhibited a striking
proof of this peace, which the Prophet extols, Finally, we
must always keep in remembrance what we have so often
said, that it is only in part that all these things are expe-
rienced by us; for the kingdom of Christ has not yet been
completed.

And thy gates Praise. He alludes, as we have often said
already, to the building of the temple or the city, and shews
that the Church shall be safe, not by means of walls, or
towers, or any enclosures, but that, although there are no
earthly defences, there shall be abundance of safety and
peaceful joy in God alone. Now he connects the safety of
the Church with “ peace” or “joy ;’ because she rejoices at
being safe and sound, whereas formerly she lay silently in
affliction and despair.

CHAP. LX. 19,20. COMMENTARY ON ISAIAH. 297

19 and 20. And thou shalt no longer have the sun for
the light of days. He teaches that the prosperity of the
Church shall not be temporary, but permanent ; for he dis-
tinguishes it from the ordinary condition of men, among
whom there is nothing steadfast or permanent; because
there is nothing under the sun, however well regulated, that
is not subject to various changes. But we ought not to judge
of the Church from the dangers of the present life ; for she
is preserved in the midst of the billows ; as if he had said,
“ Do not judge of thy safety from the present appearance of
things, but know that it is laid up in God. God will be thy
sun, so that thou hast no need of borrowing light from the
sun or the moon. Do not, therefore, dread any change or
revolution of affairs; for thou shalt have a perpetual and
unchangeable light.”

By these words the Prophet does not mean that the chil-
dren of God shall be deprived of the ordinary advantages of
life ; for, since the Lord bestows them indiscriminately on
all men, he certainly has appointed them also for his chil-
dren, for whose sake, indeed, God created all things, since
he exercises a peculiar care over them. But the Prophet
intended to express a still greater blessing, which the
children of God alone enjoy, namely, the heavenly Light,
which ungodly men hate, and therefore cannot receive ;

for, although they enjoy the sun and other blessings,

yet their happiness cannot be firm and enduring ; because,
being void of taste, they do not relish that which was of
the greatest importance, that they have God for their
Father.

Thus he distinguishes the condition of the Church and of
believers from the ordinary lot of men, that we may not
judge of it from the revolution and change of events, and
next that we may know that, amidst the thickest darkness,
the fatherly kindness of God shines on believers, in order to
cheer them. And, indeed, although all the elements either
cease to discharge their duty, or threaten us with a melan-
choly aspect, yet it ought to be enough that God is recon-
ciled to us. By a figure of speech, in which a part is taken
for the whole, he includes, under the terms “Sun” and

298 COMMENTARY ON ISAIAH. CHAP. LX. 21.

“ Moon,” the whole condition of man, which is continually
undergoing change.

21. Thy people also are all righteous. Here he shews
what is the true establishment of the Church ; namely, when
she is purged of the ungodly, and none but righteous men
have a place in her. Yet we know that, in the Church, hypo-
erites have always been mingled with the true children of
God. We have said that this is a description of the whole
reign of Christ, not such as it shall be at any one moment,
but in its perfection. Christ began to do this at his coming,
when he purged the Church. Hence also he calls the Church
“a, sieve,” (Matt. iii. 12,) because by means of it the chaff
is separated from the wheat; but he goes on from day to
day in purifying it, and will go on till the day of harvest.
Yet there must be much rubbish mixed with the wheat,
which shall at length be removed on that day. Besides,
there is an implied contrast between this people and that
irreligious and unholy multitude which, by its defilement,
had polluted the sanctuary of God. The use of the plural
number appears to denote an assemblage of nations, when he
says that all the peoples shall be righteous.

They shall inherit the land for ever. I have no doubt
that, in these words, the Prophet had his eye on Judea, and
indirectly contrasted the time of restoration with the time
of the captivity which was immediately at hand; as if he
had said, “Though I drive out my people from their inherit-
ance, yet after seventy years I will restore them, that they
may possess it for ever.” Besides, it ought to be observed
that, when he limits to the “ righteous” that promise which
related to the people of Zion, there is implied a sort of cor-
rection, in order to exclude hypocrites, who falsely and un-
warrantably are wont to appropriate to themselves what is
said about the true children of God.

This sentiment, therefore, agrees with these words, “ How
good is God to Israel, to those who are of an upright heart !”
in which the Psalmist claims the name of “ Israel,” which all
without exception had in their mouth, as belonging to none
but God’s sincere worshippers. (Ps. lxxili. 1.) Such is the
import, in this passage, of the phrase, “Thy people,” that

CHAP. LX. 21. COMMENTARY ON ISAIAH. 299

is, the remaining portion which shall have been purged from
its defilement. This was not, in every respect, fulfilled in
the Jews; but a beginning was made with them, when they
were restored to their native country, that, by their agency,
the possession of the whole earth might afterwards be given
to them, that is, to the children of God. For as he formerly
spoke of the restoration of the temple, which was not com-
plete at Jerusalem, but must be extended throughout the
whole world, so the possession of this land must not be
limited to Judea, since it is more extensive, and all men are
called to it, that by faith they may be children of Abraham,
and may thus become heirs of it. (Gal. iv. 28.)

We must therefore observe carefully those modes of ex-
pression which are customary among the prophets, that we
may understand their meaning, and not break off sentences,
or torture them to meanings different from what was intended.
Exceedingly unnatural and inconsistent with the style of
the prophets is the interpretation of those who explain “ the
land” to mean heaven and the blessed life; for the land of
Canaan was given to the children of God with this intention,
that, being separated from the whole world, and having be-
come God’s heritage, they might worship him there in a
right manner ; and consequently, to dwell in the land by
right of inheritance means nothing else than to remain in
the family of God.

The branch of his planting. When God declares that a
new “branch,” which shall come forth, shall be the work of
his hands, this tends to confirm the hope ;’ for it was im-
possible, to human view, that the Church should spring up
again, which all perceived to be dead, especially while the
root was hidden. Thus, in order that it may spring up, he
says that God will be like a husbandman, who plants anew
that which had been torn up and was withered. In a word,
he declares that it will be a wonderful work of God, and not
of men, that the Church shall be rescued from a wretched
and harsh captivity; for she shall be raised up as from the
dead. And indeed all that relates to the heavenly life was

' “ Pour confermer l’esperance des fideles.” ‘To confirm the hope of
believers.”

300 COMMENTARY ON ISAIAH. CHAP. LX. 22,

neither produced in us by nature nor obtained by our own
strength, but flows and proceeds from God alone. What is
here said universally concerning the whole body every per-
son ought to apply to himself in particular ; for we are God’s
“ planting” before the world was made, (Eph. i. 4,) and were
afterwards ingrafted into Christ, and called, that we might
have the testimony of our election and planting. Wicked
men are not God’s planting ; and therefore Christ declares
that “they whom his heavenly Father hath not planted
shall be rooted up.” (Matt. xv. 13.)

That I may be glorified. At length he adds the end of
the “planting,” that we may celebrate the perfections of
God, (1 Pet. ii. 9,) and may shew forth his glory, as Paul
beautifully explains. (Eph. i. 12.)

22. A little one shall become a thousand. He again con-
firms what he formerly said, that, although they were few
in number, yet the Church of God would be populous. When
the Prophet foretold these things, there was still a vast mul-
titude of people ; but afterwards it was so greatly diminished
that not more than a feeble remnant was left, as we have
formerly seen. (Isa. i. 9; x. 22.) He declares that the
small number shall be so much enlarged, that it shall after-
wards be a vast body of people, and shall possess great
strength. Let us consider that what was said to the Jews
is now said also to us; that is, though we are few in number
and inconsiderable, and appear to be very near destruction,
still the Church cannot perish, but will be enlarged and mul-
tiplied till it become very numerous ; for it is God’s plant-
ing, and therefore we must not judge of it from the multitude
or strength of men.

I Jehovah. He now shews the reason why he said all
those things which we have formerly seen ; namely, that we
may not suppose him to be like men, whose labours and ef-
forts quickly passaway. Although they wish to change the
condition of any kingdom or of the world, they will accom-
plish nothing ; but the Lord changes everything in an in-
stant. He does not speak, therefore, of an ordinary govern-
ment, but of a wonderful work by which the Lord delivers
and multiplies his Church.

CHAP. LXI. COMMENTARY ON ISAIAH. 301

Will hasten it in her time. He says that “he will hasten
this,” so as to complete it. But he employs a little word
which deserves notice as to the time of the Church; for the
relative is in the feminine gender, and is improperly inter-
preted by some as relating to God.'| The Prophet means
that there is a fixed time when the Church shall be delivered ;
and in this way he exhorts believers to patience, that they
may not plunge headlong, but depend on God’s eternal pur-
pose, who knows how to arrange every moment in an appro-
priate manner.

First, then, he describes the seasonableness and the time
when it is advantageous that the Church shall be delivered.
We do not indeed perceive this, for we would wish to obtain
instantly God’s promises, and are impatient of delay; but
the Lord delays for our benefit, and because the time is not
yet come. Next, he speaks of haste; for the Lord appears
to us to be idle and inactive, when he prolongs the time;
although he hastens to accomplish everything at the proper
season, which he knows.

CHAPTER LXI.

1. The Spirit of the Lord God 7s
upon me; because the Lord hath
anointed me to preach good tidings
unto the meek: he hath sent me to
bind up the broken-hearted, to pro-
claim liberty to the captives, and the
opening of the prison to them that
are bound ;

2. To proclaim the acceptable
year of the Lord, and the day of ven-
geance of our God; to comfort all
that mourn ;

3. To appoint unto them that

1, Spiritus Domini Iehove super
me; ob id unxit me Iehova; ad pre-
dicandum afilictis misit me; ad ob-
ligandum contritos corde, ad publi-
candam captivis libertatem, vinctis
apertionem carceris.

2. Ad publicandum annum bene-
placiti Iehove, et diem ultionis Deo
nostro, ad consolandum omnes lu-
gentes.

3. Ad constituendum lugentibus

* Our author adds that he prefers “ejus tempore” to “suo tempore,”

for the sake of avoiding ambiguity; but unfortunately neither the Latin

language nor his own vernacular could distinguish between the English
pronouns his, her, and its—Ed. The pronouns in the last clause are
correctly explained by Knobel as neuters, referring to the whole preceding
series of prophecies. (Compare Isa, xlii. 13; xlvi. 11.) The his in the
common version is equivalent to its in modern English, a possessive form

‘apparently unknown to the translators of the Bible.”— Alexander.

302

mourn in Zion, to give unto them’

beauty for ashes, the oil of joy for
mourning, the garment of praise for
the spirit of heaviness; that they
might be called Trees of righteous-
ness, The planting of the Lord, that
he might be glorified.

4. And they shall build the old
wastes, they shall raise up the for-
mer desolations, and they shall re-
pair the waste cities, the desolations
of many generations.

5. And strangers shall stand and
feed your flocks, and the sons of the
alien shall be your ploughmen, and
your vine-dressers.

6. But ye shall be named the
Priests of the Lord: men shall call
you the Ministers of our God: ye
shall eat the riches of the Gentiles,
and in their glory shall ye boast
yourselves.

7. For your shame ye shall have
double, and for confusion they shall
rejoice in their portion: therefore in
their land they shall possess the
double ; everlasting joy shall be unto
them.

8. For I the Lord love judgment,
I hate robbery for burnt-offering ;
and I will direct their work in truth,
and I will make an everlasting cove-
nant with them.

9. And their seed shall be known
among the Gentiles, and their off-
spring among the people: all that
see them shall acknowledge them,
that they are the seed which the
Lord hath blessed.

10. I will greatly rejoice in the
Lord, my soul shall be joyful in my
God; for he hath clothed me with
the garments of salvation, he hath
covered me with the robe of right-
eousness, as a bridegroom decketh
himself with ornaments, and as a
bride adorneth herself with her
jewels.

11. For as the earth bringeth
forth her bud, and as the garden
causeth the things that are sown in
it to spring forth; so the Lord God
will cause righteousness and praise
to spring forth before all the nations.

COMMENTARY ON ISAIAH.

CHAP. LXI,

in Sion, ut dem illis decorem pro
cinere, oleum gaudii pro luctu, pal-
lium leetitize pro spiritu angusto, ad
vocandum eos arbores justitie, plan-
tationem Iehove ad glorificandum.

4. Et edificabunt deserta seculi,
priscas solitudines erigent; et in-
staurabunt urbes vastitatis, solitu-
dines multarum etatum.

5. Et stabunt alieni, et pascent
oves vestras ; et filii alieni erunt ag-
ricole et vinitores vestri.

6. Vos autem sacerdotes Iehovee
vocabimini; ministri Dei nostri di-
cetur vobis; substantiam Gentium
comedetis, et in gloria eorum yos
elevabitis.

7. Pro pudore vestro erit duplex
premium, et pro ignominia exulta-
bunt de portione eorum; quia in
terra eorum duplicia possidebunt, et
gaudium perpetuum illis erit.

8. Quia ego Iehova diligens judi-
cium, odio habens rapinam in holo-
causto, et constituam opus eorum in
veritate, et foedus perpetuum feriam
cum ipsis.

9. Et cognoscetur in Gentibus
semen eorum, et germina eorum in
medio populorum. Omnes qui vide-
rint eos cognoscent eos quod semen
sint benedictum Iehove.

10. Gaudens gaudebo in Iehova;
exultabit anima mea in Deo meo;
quoniam induit me vestibus salutis,
indumento justitie cireumdedit me ;
quasi sponsum ornavit me, et quasi
Sponsam ornatam monilibus suis.

11. Quoniam sicut terra profert
germen suum, et sicut hortus germi-
nare facit semen suum; ita Dominus
Iehova germinare faciet justitiam et
laudem coram omnibus gentibus.

CHAP. LXI. I. COMMENTARY ON ISATAH. 303

1. The Spirit of the Lord Jehovah. As Christ explains
this passage with reference to himself, (Luke iv. 18,) so com-
mentators limit it to him without hesitation, and lay down
this principle, that Christ is introduced as speaking, as if
the whole passage related to him alone. The Jews laugh at
this, as an ill-advised application to Christ of that which is
equally applicable to other prophets. My opinion is, that
this chapter is added as a seal to the former, to confirm what
had hitherto been said about restoring the Church of Christ ;
and that for this purpose Christ testifies that he has been
anointed by God, in consequence of which he justly applies
this prophecy to himself; for he has exhibited clearly and
openly what others have laid down in an obscdire manner.

But this is not inconsistent with the application of this
statement to other prophets, whom the Lord has anointed ;
for they did not speak in their own name as individuals, or
claim this authority for themselves, but were chiefly employed
in pointing out the office of Christ, to whom belongs not only
the publication of these things, but likewise the accomplish-
ment of them. This chapter ought, therefore, to be under-
stood in such a sense, that Christ, who is.the Head of the
prophets, holds the chief place, and alone makes all those
revelations ; but that Isaiah, and the other prophets, and
the apostles, contribute their services to Christ, and each per-
forms his part in making known Christ’s benefits. And thus
we see that those things which Isaiah said would be accom-
plished by Christ, have now been actually accomplished.

On that account Jehovah hath anointed me. This second
clause is added in the room of exposition ; for the first would
have been somewhat obscure, if he had said nothing as to
the purpose for which he was endued with the Spirit of God ;
but now it is made far more clear by pointing out the use,
when he declares that he discharges a public office, that he
may not be regarded as a private individual. Whenever
Scripture mentions the Spirit, and says that he “ dwelleth in
us,” (Rom. viii. 11; 1 Cor. ii. 16,) let us not look upon it as
something empty or unmeaning, but let us contemplate his
power and efficacy. Thus, after having spoken of the Spirit
of God, the Prophet next mentions the “anointing,” by

304 COMMENTARY ON ISATAH. OHAP. LXI. 1.

which he means the faculties which flow from him, as Paul
teaches that the gifts are indeed various, but the Spirit is
one. (1 Cor. xii. 4.)

This passage ought to be carefully observed, for no man
can claim right or authority to teach unless he shew that he
has been prompted to it by the Spirit of God, as Paul also
affirms that “no man can call Jesus Lord, but by the Holy
Ghost.” (1 Cor. xii. 3.) But, it will be said, we see that
almost all men boast of having the Spirit of God; for the
Pope, and the Anabaptists, and other heretics and fanaties,
have his name continually in their mouth, as if they were
governed by him. How, then, shall we judge that any man
has been sent by God, and is guided by his Spirit? By
“anointing ;” that is, if he is endued with the gifts which
are necessary for that office. If therefore, having been ap-
pointed by the Lord, he abound in the graces of the Spirit
and the ability which the calling demands, he actually has
the Spirit. And if he wish to make profession of enjoying
that teacher, and if he have no doctrine,' let him be held as_
an impostor.

He hath sent me to preach. The Prophet does not claim
for himself right and authority to teach, before he has shewn
that the Lord “hath sent him” The authority is founded
on his having been “anointed,” that is,. furnished by God
with necessary gifts. We ought not to hear him, therefore,
as a private individual, but as a public minister who has
come from heaven.

To the afflicted. Some render it, “To the meek;’ and
both ideas are conveyed by the word E23Y, (gndndvim.)
But I preferred to adhere to the former signification, because
the Prophet is speaking of captives and prisoners. Yet I
think that he includes both; for he means those who, while
they are altogether forsaken and abandoned, are also wretched
in themselves. Christ is promised to none but those who
have been humbled and overwhelmed by a conviction of their
distresses, who have no lofty pretensions, but keep them-
selves in humility and modesty. And hence we infer that

1 «Sil veut contrefaire le docteur, et n’a doctrine ni savoir.” “If he
wishes to counterfeit the teacher, and has not any doctrine or knowledge.”

=.

CHAP. LXI. 2. COMMENTARY ON ISAIAH. 305

Isaiah speaks literally of the Gospel ; for the Law was given
for the purpose of abasing proud hearts which swelled with
yain confidence, but the Gospel is intended for “ the afflicted,”
that is, for those who know that they are destitute of every-
thing good, that they may gather courage and support. For
what purpose were prophets, and apostles, and other minis-
ters, anointed and sent, but to cheer and comfort the afilicted
by the doctrine of grace ?

To bind up the broken in heart. Numerous are the meta-
phors which the Prophet employs for explaining more clearly
the same thing. By “binding up,” he means nothing else
than “healing,” but now he expresses something more than
in the preceding clause ; for he shews that the preaching of
the word is not an empty sound, but a powerful medicine,
the effect of which is felt, not by obdurate and hard-hearted
men, but. by wounded consciences.

To proclaim liberty to the captives. This also is the end
of the Gospel, that they who are captives may be set at
liberty. We are prisoners and captives, therefore, till we
are set free (John viii. 36) through the grace of Christ ; and
when Christ wishes to break asunder our chains, let us not
refuse the grace that is offered to us. It ought to be ob-
served in general, that the blessings which are here enumer-
ated are bestowed upon us by heavenly doctrine, and that
none are fit for the enjoyment of them but those who, con-
scious of their poverty, eagerly desire the assistance of
Christ, as he himself says, “Come to me all ye that labour
and are heavy laden, and I will relieve you.” (Matt. xi. 28.)
—=2. To proclaim the year of the good-pleasure of Jehovah.
Here he expressly mentions the time of bestowing such dis-
tinguished grace, in order to remove the doubts which might
arise. We know by daily experience how numerous and
diversified are the anxious cares which distract the heart.
He affirms that he is the herald of future grace, the time of
which he fixes from the “good-pleasure” of God; for, as he
was to be the Redeemer of the Church by free grace, so it
was in his power, and justly, to select the time.

Perhaps he alludes to the Jubilee, (Lev. xxv. 10,) but un-
doubtedly he affirms that we must wait calmly and gently

VOL. IV. U

306 COMMENTARY ON ISAIAH. CHAP, LXI, 2

till it please God to stretch out his hand. Paul calls this
year “the time of fulness.” (Gal. iv. 4.) We have likewise
seen that the Prophet says, “Behold, now is the accepted
time; behold, now is the day of salvation.” (Isa. xlix. 8.)
Paul applies this to his own preaching ; for, while the Lord
addresses us by the Gospel, the door of heaven is thrown
open to us, that we may now, as it were, enter into the pos-
session of God’s benefits. (2 Cor. vi. 2.) We must not delay,
therefore, but must eagerly avail ourselves of the time and
the occasion when such distinguished blessings are offered
to us.

And the day of vengeance to our God. But those expres-
sions appear to be inconsistent with each other, namely,
“The day of good-pleasure,” and “ The day of vengeance.”
Why did Isaiah join together things so opposite? Because
God cannot deliver his Church without shewing that he is a
just judge, and without taking vengeance on the wicked. He
therefore employs the term “ good-pleasure,” with reference
to the elect, and the term “day of vengeance,” with reference
to the wicked, who cease not to persecute the Church, and
consequently must be punished when the Church is delivered.
In like manner Paul also says, that “ It is righteous with God
to grant relief to the afflicted, (2 Thess. i. 6,) and to reward
the enemies of believers who unjustly afflict them ;’ and the
Jews could not expect a termination of their distresses till
their enemies had been destroyed.

Yet we ought to observe the cause of our deliverance; for
to his mercy alone, and not to our merits, or excellence, or
industry, must it be ascribed. He appears, indeed, as I briefly
remarked a little before, to allude to the Jubilee ; but above
all things we should attend to this, that our salvation lies
entirely in the gracious will of God.

To comfort all that mourn. We ought to keep in remem-
brance what we formerly remarked, that the end of the
Gospel is, that we may be rescued from all evils, and that,
having been restored to our former freedom, and all tears
having been wiped from our eyes, we may partake of spiri-
tual joy. And if we are not partakers of so great a benefit,
it must be ascribed to our unbelief and ingratitude, by |

CMAP, LXL 8. COMMENTARY ON ISAIAH. 307

which we refuse and drive away God, who freely offers him-
self to us.

3. To appoint to the mourners in Zion. Te proceeds with
the same subject ; for he means that the punishment which
was to be inflicted on the people shall be such as still to
leave room for forgiveness. And, in order more fully to con-
vince them of it, he says that the Lord has charged him with
this office, that he may proclaim this deliverance ; and not
to himself only, but also to others, till the chief messenger
arrive, namely, Christ, who actually bestows and exhibits
what God at that time commanded to be made known for a
future period. Yet he means that the “mourning” shall not
hinder God from giving ground of joy, when he shall think
proper; for “to appoint” has the same meaning as “to fix
the time,” that the tediousness of delay may not discourage
them. .

That I may give to them beauty for ashes. By the word
gwe he speaks with commendation of the efficacy of the pre-
diction, that they may be fully convinced of the event. The
allusion is to the ancient customs of the Jews, who, when any
calamity pressed hard upon them, sprinkled ashes on their
heads, and wore sackcloth. (Esth. iv. 3.) By these he de-
notes the filth and mourning which necessarily attend the
wretched condition of the people, and contrasts them with
the joy and gladness which they shall have when they are
restored to liberty. I think that we ought not to pass by
the allusion contained in the words IND (pé@r) and “EN,
(¢pher ;) for, by the mere transposition of letters, he intended
to denote very different things, and, by an elegant inversion,
a change of condition.

Trees of righteousness. By these words he points out the
restoration of the people; as if he had said, “‘ Whereas they
had formerly been rooted out and resembled a dry stock,
they shall be planted and settled.’ Thus he reminds them
that they ought to contemplate the divine power, so that,
though they are slain and dead, still they may confidently
hope that they shall be restored so as to take root and to re-
ceive strength and increase. From this ought to be drawn a
universal doctrine, namely, that there is no other way in which

308 COMMENTARY ON ISAIAH. OHAP. LXI. 4.

we are restored to life than when we are planted by the
Lord. We are indeed called his “planting,” because he
elected us from the beginning. (Eph. i. 4.) But there is
also another kind of “planting” which follows the former,
namely, the Calling, by which we are ingrafted through
faith into Christ’s body. The Lord does this by the agency
and ministry of the Gospel; but it must be wholly ascribed
to him, for “it is he alone that giveth the increase.” (1 Cor.
iii. 7.) We must always bear in mind the emblematical
meaning of the first deliverance as illustrating the spiritual
kingdom of Christ.

He gives the appellation of “ trees of righteousness” to
those in whom the justice of God or good order shines forth.
Yet let us know that the Lord adopts us on this condition,
that we shall become new creatures, and that true righteous-
ness shall reign in us. And hence it follows that we are by
nature depraved and corrupted, and cannot yield fruit in any
other way than by being changed and planted by the Lord.
This sets aside the vain and haughty opinion of the Papists,
who, by contriving either preparations or the aids of free
will, claim what belongs to God alone ; for if we are planted
by the Lord, it follows that we are by nature dry and un-
fruitful.

To glorify him. This is the design of our “ planting ;”
but we have already spoken of these things in expounding
the twenty-first verse of the preceding chapter.

4, And they shall build the deserts of the age. He goes on
to describe more largely that restoration of the Church; and
chiefly with this view, that the Jews may entertain confident
hope of deliverance, because those promises appeared to be
altogether incredible. And this is the reason why he adorns
with extensive and magnificent terms that benefit of re-
demption. It is a mistake to suppose that these words, “the
age” and “many ages,” relate to a future period ; as if he
had said that the building of which he speaks shall be firm
and permanent. The Prophet’s meaning was widely differ-
ent ; for he shews (as I have explained at another passage)
that the long-continued ruins of the city shall not prevent it
from rising anew. When the inhabitants of any city, scat-

CHAP. LXI. 6. COMMENTARY ON ISAIAH. 309

tered in all directions, have been absent for a very long
time, there can be no hope of rebuilding it ; just as no per-
son in the present day takes any concern about rebuilding
Athens. Thus, when the Jews had been banished into a
distant country, and Jerusalem had been forsaken for seventy
years, who would have hoped that it would be built by the
citizens themselves ?

For this reason Isaiah employs the designations of “ de-
serts of the age, ancient wildernesses, cities of desolation,
wildernesses of many ages,” in order to shew that all this
cannot prevent the Lord from restoring the city to be inha-
bited by his elect at the proper time. Yet these statements
ought also to be accommodated to our time, so that, although
the Lord permits his Church, when it has fallen down, to lie
long in ruins, and though there is no remaining hope of re-
building it, yet we may strengthen our heart by these
promises ; for it is God’s peculiar office to raise up and re-
new what had formerly been destroyed, and devoted as it
were to eternal rottenness. But we have formerly treated of
these matters at the fifty-eighth chapter.

5. And strangers shall stand. He means that foreigners
and strangers shall be ready to yield obedience to them ; for,
in consequence of their being at that time separated from
the rest of the nations, none was willing to assist them, and
therefore he says that “strangers stand ;’ that is, are ready
to meet and assist them. As to what follows, about “ feed-
ing sheep” and “cultivating fields and vines,” these are
metaphorical expressions ; for the Prophet treats of the king-
dom of Christ, which is spiritual, but by means of these
figures describes its perfect happiness, that we may under-
stand it better from examples drawn from those things which
are known to us. Let us therefore understand that we shall
be truly happy when Christ shall exercise his dominion over
us; for in this way shall we likewise obtain, beyond expec-
tation, many advantages of which the children of Adam are
justly deprived.

6. But ye shall be called the priests of Jehovah. This verse
sheds somewhat more light on the preceding; for in the
second part of it the Prophet foretells that believers shall

310 COMMENTARY ON ISAIAH. CHAP, LXI. 6.

enjoy the riches of the Gentiles, and shall be raised to glory
as their successors. The Jews, indeed, seize eagerly on such
declarations, and already devour by covetousness the wealth
of all the nations, as if they would one day possess it, and
vaunt as if the glory of the whole world would become their
own.

But there are chiefly two things that ought to be observed
in these words, that we may more fully understand them.
First, the prophets, when they wish to describe the glory and
happiness of the kingdom of Christ, borrow comparisons from
human affairs. Secondly, when they speak of the Church,
they connect the Head with the members in such a manner
that sometimes they look more at the Head than at the
members. We must not understand the enjoyment of the
wealth of others to mean that they who are converted to
Christ shall seize on the wealth, or glory, or rank of
others, which is most inconsistent with true religion ; but.
because all things shall be brought under the dominion
of Christ, so that he alone shall hold authority and rule.
And that is what I have already said, that he looks both at
the members and the Head. But when they come into
the power of Christ, they are called ours, because Christ pos-
sesses nothing separate from his Church.

In the same manner it is said elsewhere, (Is. xlv. 14,) that
the enemies of Christ “shall kiss his feet and supplicate
pardon,” although this is done in the Church, in which they
acknowledge Christ and yield to his doctrine. Thus Isaiah
shews what the Father will give to the Son, who has lawful
authority over the whole world, (Matt. xxviii. 18,) and to
whom “all things must be made subject.” (Heb. 11.8.) Yet
we must not omit what I mentioned a little before, that God
gives large and kind support to his elect in the world, in
order that they may feel that their condition is far better
than that of unbelievers ; for, though they are in want of
many things, yet, being content with a little, they cheerfully
give thanks to God, so that their hunger is better than all
the abundance of unbelievers.

Priests of Jehovah. By this term he shews that the con-
dition of the people shall be far more excellent than for-

CHAP, LXI. 6. COMMENTARY ON ISAIAH. oll

merly ; as if he had said, “ Hitherto the Lord had chosen you
to be his heritage ; but he will adorn you with gifts much
more excellent, for he will elevate you to the honour of the
priesthood.” Although the whole people was “a kingdom
of priests,’ (Ex. xix. 6; Deut. xxxiil. 10,) yet we know that
the tribe of Levi only discharged this office; but the Pro-
phet declares that in future it shall be common to all. This
was not manifested but under the reign of Christ. The re-
storation of the Church, indeed, began at the time when the
people returned from Babylon ; but at the coming of Christ
believers were at length adorned and honoured by this
dignity ; for all the saints have been consecrated to Christ,
and discharge that office. ‘To this belong the words of Peter,
“ Ye are a holy nation, a royal priesthood.” (1 Peter ii. 9.)
What is the nature of this kind of priesthood “ought to be
carefully. observed; for we must no longer offer to God
earthly sacrifices," “but men must be offered and slain in
obedience to Christ, as Paul declares that he slew the Gen-
tiles by the sword of the Gospel, that thenceforth they might
obey the Lord.? (Rom. xv. 16.)

Hence infer how childish is the folly of the Papists, who
abuse this passage to prove their priesthood; for the Pope
and his lackeys ordain priests to sacrifice Christ, not to teach
the people. But Christ offered himself “ by eternal redemp-
tion,” (Heb. ix. 12,) and he alone has once exercised this
priesthood, and commands that the priest of the sacrifice
shall be offered to us by the doctrine of the Gospel. Those
persons, therefore, who usurp this office, and wish to repeat
what he has completed, are guilty of sacrilege.

But every person ought to offer himself, (Rom. xii. 1,) and
all that he has, in sacrifice to God, that he may exercise this
lawful priesthood ; and next, ministers, who have been spe-
cially called to this office of teaching, ought to make use of
the sword of the word to slay men and consecrate them to
God. Lastly, those are lawful ministers who do not of them-
selves attempt or undertake anything, but faithfully and

‘ «Tl ne faut plus offrir a Dieu des bestes brutes.” “We must no
longer offer to God brute beasts.”
See our author’s exposition of that remarkable passage. —d.

”
312 COMMENTARY ON ISAIAH. CHAP. LXI. 7.

diligently execute the commands which they have received
from God.

7. Instead of your shame. He confirms the former state-
ment, in which he said that believers who, clothed with
sackcloth and covered with ashes, mourned, shall be sprinkled
with the oil of gladness. This change of mourning into joy
is again promised.

There shall be a double reward. Some interpret the word
double as meaning that they who have been redeemed by
God shall be happy both before God and before men. But
I do not know that there are solid grounds for that interpre-
tation. I choose rather to adopt a more simple view; as if
the Prophet had said, “'The prosperity of the Church shall
be sogreat ag togo far beyond all the calamities and afflictions
by which she is now oppressed.” If, therefore, she is now
weary of her condition, she ought to look to that day when
she shall be most happy, as Paul contrasts “an eternal weight
of glory” with “the momentary lightness of afilictions.”
(2 Cor. iv. 17.) 7

And instead of disgrace they shall rejoice in their portion.
Wicked men vaunt over us and indulge in wantonness, be-
cause they think that they have the superiority; but the Lord
promises that ere long he will cause good men, rescued from
their tyranny, to obtain their portion. This began to be
done, indeed, when the people returned from captivity ; but
a clearer proof has been exhibited in Christ, and is ex-
hibited every day, and will at length be completed at his
last coming, when all things shall be fully renewed, and the
wicked shall be thrown down, that we may obtain the in-
heritance of the world. This is the reason why he says, by
way of acknowledgment, that the earth is the portion of
those wicked men; for they now boast that they are the
lords of the world, but they shall at length feel that it be-
longs peculiarly and specially to the children of God.

And they shall have everlasting joy. This may relate to
the outward condition of the Church ; for he daily supplies
his people with ground of thanksgiving; but as they must
also devour many griefs, and are surrounded by manifold
sorrow, this prediction is not fulfilled but when joy of spirit

CHAP. LXI. 8. COMMENTARY ON ISAIAH. 313

reigns and holds the pre-eminence in our hearts, accompanied
by that “peace which (as Paul says) surpasses all under-
standing,” (Philip. iv. 7,) which the children of God alone
enjoy when they have the testimony of adoption. He calls
it everlasting, in order to shew how greatly it differs from the
joy of wicked men, which is momentary and quickly passes
away, and is even changed into “ gnashing of teeth.” (Matt.
vill. 12.) |

8. For I Jehovah love judgment. He not only confirms
what he promised in the name of the Lord, but likewise ex-
horts the Jews to repent, and shews whence they ought to
expect salvation, and what and how great is the Judge with
whom we have to do; for he reasons from the nature of God
in what manner they ought to regulate their life, that they
may not by their wickedness reject the grace that is offered
to them. |

Under the word judgment he includes all that is just and
equitable ; for he contrasts this word with the useless in-
ventions of the Jews, by which they thought that they
satisfied God, and at the same time concealed their malice.
The Lord cares not, as we have often seen, for such masks
and vain pretences, but demands true cleanness of heart and
hands pure from all unrighteousness. He who wishes to ob-
tain the approbation of God for himself and for all that he
does must have an upright heart and an unblemished life.

And hate robbery in the burnt-offering. By a single part
he figuratively denotes all hypocritical worship of God ; and
under “ burnt-offering” is included every kind of sacrifice.
Nothing is more abominable than when men, from cheating
and robbery, sacrifice to God, or when they mingle their lies,
hypocrisy, and impurity of heart, with their sacrifices, or
corrupt the worship of God by basely defrauding him. This
vice abounds not only in a single age, but at all times ; for
all men pretend to worship God, and even the wicked are
ashamed of not having an appearance of religion, the im-
pression of a Divine Ruler being so deeply engraven on the
hearts of all that it cannot be erased. Yet the greater part
of men sport with God, and endeavour to satisfy him by
childish trifles.

314 COMMENTARY ON ISAIAH. CHAP, LXI, 9.

Isaiah therefore condemns and abhors this hypocrisy, and
teaches that the Lord demands from us “ mercy rather than
sacrifice.” (Hos. vi. 6; Matt. ix. 13; xii. 7.) We cannot
worship God in a right manner, if we do not observe the
Second Table, and abstain from all dishonesty and violence ;
for he who defrauds or injures his neighbours does violence
also to God. In a word, the design of the Prophet is to
teach what is the true character of repentance; namely,
when, laying aside hypocrisy, and dismissing all inventions,
the worshippers of God cherish natural kindness to one an-
other.

And I will establish their work in truth. Some explain it
to mean the “reward” of work. But I rather think that it
denotes all the undertakings of life, to which the Lord pro-
mises a prosperous issue. The undertakings of men succeed
very ill; because they do not choose to ask counsel of God,
or attempt anything under his guidance. Thus they are
justly punished for their rashness; because they trust in
their own counsels, or depend on a blind stroke of fortune, in
which there is no reality whatever, but only a deceitful sha-
dow. But that they who are guided by the Spirit of God,
and who commit themselves wholly to his protection, should
succeed prosperously and to their wish, is not at all wonder-
ful; for all prosperity flows from his blessing alone.

By the word truth is meant a uniform course; for even
unbelievers are often puffed up with transitory joy, but it
speedily vanishes away.

And will make an everlasting covenant with them. In the
conclusion of the verse he assigns the cause of the stability.
It is because God is pleased not once only to stretch out his
hand to them, but to be the continual guide of the journey.
And the true support of our perseverance is, that he deigns
to enter into an everlasting covenant with us, in which he
voluntarily makes himself our debtor, and freely bestows
upon us all things, though he owes us nothing whatever.

9. And their seed shall be known among the Gentiles. Here
the Prophet treats more clearly of the extension of the
Church, which at that time might be said to be confined
within a narrow corner of the earth, and afterwards, as we

CHAP, LXI. 10. COMMENTARY ON ISAIAH. 315

have already seen, was exceedingly diminished and impaired.
(Isa. i.9; x. 22.) Isaiah therefore discourses concerning the
Church, which, after having suffered so great a diminution,
would be spread throughout the whole world, so as to be
visible to all the nations. And yet this did not happen even
in the reign of Solomon, when the Jews flourished most in
wealth and splendour. (1 Kings x. 21, 27.) Now this ap-
peared to be altogether incredible ; and that is the reason
why the prophets take such pains to convince men of it, and
repeat it very frequently, that the Jews may not measure
this restoration by their own understanding or by the pre-
sent appearance of things.

A question now arises, When did these things happen ?
I reply (as I have often done before) that they began when the
people returned to their native country; for at that time,
and in uninterrupted succession, they experienced the mani-
fold kindness of God towards them. But as nothing more
than feeble sparks appeared, the full brightness shone forth
in Christ, in whose reign those things are entirely accom-
plished ; for where there was the utmost barrenness of god-
liness, the offspring of Abraham sprouted, because foreigners
were ingrafted by faith into the elect people. Thus foreign
and barbarous nations acknowledged that the Jews were the
blessed seed of God, (Gen. xxii. 18,) when they united with
them in the same confession of faith ; nor was this fulfilled
but once only, but is in course of being fulfilled every day.

As to the Jews going before, and holding the first rank in
God’s covenant, this ought to be ascribed to the mercy of
God, and not to their own excellence, as Paul (Rom. iii. 2)
teaches ; for, after having shewn that by nature they differ
nothing at all from the Gentiles, and after having subjected
them to the same condemnation, he likewise teaches that
they hold this privilege of pre-eminence, because they were
the very first that received the word of God and the pro-
mises. But this proceeded from God’s undeserved kindness,
and not from their merits or excellence.

10. Rejoicing I shall rejoice in Jehovah. He represents
the Church as giving thanks to God, in order to convince
them more fully of the truth of what he formerly said. It

316 COMMENTARY ON ISAIAH. CHAP, LXI. 10,

may be regarded as (vrotutrwous) a lively description, by
which the thing is, as it were, painted and laid before the
eyes of men, so as to remove all doubt; for by nature we are
prone to distrust, and so fickle, that we place confidence ra-
ther in the inventions of men than in the word of God. As
to this form of confirmation, we have spoken at chap. xii. 1 ;
xxvi. 1, and at other passages.

For he hath clothed me. These things were still, indeed,
at a great distance, but must have been seen and understood
by the eyes of faith; as the eyes should undoubtedly be
raised to heaven, when the Prophet discourses concerning
salvation and righteousness. Nothing is visible here, and
much less could so great happiness have been perceived by
the senses, while everything tended to destruction. But be-
cause even now we do not see any such beauty of the Church,
which is even contemptible in the eyes of the world under
the revolting dress of the cross, we need faith, which com-
prehends heavenly and invisible things.

With the garments of salvation. He connects “righteous-
ness” with “salvation,” because the one cannot be separated
from the other. ‘ Garments” and “ mantles” are well-known
metaphors. It is as if he had said, that righteousness and
salvation had been bestowed upon them. Since the Lord
bestows these benefits, it follows that from him alone we
should seek and expect them.

He hath adorned me. The metaphor is supposed to be
drawn from priestly ornament ; and accordingly there are
some who speculate here about the priesthood of Christ.
But I do not think that the Prophet spoke so ingeniously ;
for he brings forward the comparison of the bridegroom and
the bride.’ Formerly the Church lay in filth and rags, and
was universally despised, as a forsaken woman; but now,
having been received into favour with her husband, she
shines with amazing lustre. A parallel passage occurs in
Hos. ii. 20. This was accomplished at the coming of Christ ;

1 «¢ Ag a bridegroom halloweth himself with ornament,’ that is, maketh
himself respectable, as a priest in his secret vestments.”—Stock. “The
reference is, no doubt, to the sacerdotal mitre, which was probably re-

garded as a model of ornamental head-dress, and to which 185 (péér) is
explicitly applied.” Alexander.

CHAP. Lx. 11. COMMENTARY ON ISAIAH. 317

but it is also bestowed upon us daily, when the Lord adorns
his people with righteousness and salvation. But all these
things, as we have often said already, shall be accomplished
at Christ’s last coming.

11. For as the earth putteth forth. By a beautiful com-
parison the Prophet confirms the former promises; for he
reminds the Jews of the ordinary power of God, which shines
brightly in the creatures themselves. The earth every year
puts forth her bud, the gardens grow green after the sowing
time, and, in short, herbs and plants, which appear to be
dead during the winter, revive in the spring and resume their
vigour. Now these are proofs and very clear illustrations of
the divine power and kindness toward us ; and since it is so,
ought men to doubt of it? Will not he who gave this power
and strength to the earth display it still more in delivering
his people? And will he not cause to bud the elect seed, of
which he promised that it should remain in the world for
ever ?

Before all the nations. He again shews that the boun-
daries of the Church shall no longer be as narrow as they
formerly were, for the Lord will cause her to fill the whole
world.

Will cause righteousness and praise to spring forth. He
mentions “ righteousness,” which was fully displayed when
the Lord redeemed his people ; but the righteousness of God
was chiefly seen, when Christ was manifested to the world ;
not that God kept his righteousness concealed till that time,
but that men did not know it. It is, as if he had said,
“ God will deliver and restore his people in such a manner
that all shall acknowledge him to be righteous.” For redemp-
tion is a striking proof of the justice of God. '

He next mentions praise; because such a benefit ought
to be accompanied by thanksgiving. The end of “right-
eousness” is, that glory may be given to God ; and therefore
he exhorts us to gratitude; for it is exceedingly base to
be dumb after having received God’s benefits.

318

COMMENTARY ON ISAIAH,

CHAP, LXII,

CHAPTER LXII.

1. For Zion’s sake will I not hold
my peace, and for Jerusalem’s sake I
will not rest, until the righteousness
thereof go forth as brightness, and
the salvation thereof as a lamp that
burneth.

2. And the Gentiles shall see thy
righteousness, and all kings thy
glory: and thou shalt be called by
a new name, which the mouth of
the Lord shall name.

3. Thou shalt also be a crown of
glory in the hand of the Lord, and
a royal diadem in the hand of thy
God.

4. Thou shalt no more be termed
Forsaken; neither shall thy land
any more be termed Desolate: but
thou shalt be called Hephzi-bah,
and thy land Beulah: for the Lord
delighteth in thee, and thy land
shall be married.

5. For as a young man marrieth
a virgin, so shall thy sons marry thee:
and as the bridegroom rejoiceth over
the bride, so shall thy God rejoice
over thee.

6. I have set watchmen upon thy
walls, O Jerusalem, which shall
never hold their peace day nor
night: ye that make mention of the
Lord, keep not silence ;

7. And give him no rest, till he
establish, and till he make Jeru-
salem a praise in the earth.

8. The Lord hath sworn by his
right hand, and by the arm of his
strength, Surely I will no more give
thy corn to be meat for thine ene-
mies; and the sons of the stranger
shall not drink thy wine, for the
which thou hast laboured:

9. But they that have gathered
it shall eat it, and praise the Lord;
and they that have brought it to-
gether shall drink it in the courts of
my holiness.

10. Go through, go through the
gates; prepare ye the way of the

1. Propter Sion non tacebo, et
propter Ierusalem non quiescam,
donee egrediatur ut splendor justi-
tia ejus, et salus ejus sicut lampas
ardeat.

2. Et videbunt gentes justitiam
tuam, et omnes reges terre gloriam
tuam; et vocabitur tibi nomen
novum, quod os Iehovee nuncupabit.

3. Et eris corona glorize in manu
Tehovee, et diadema regni in manu
Dei tui.

4. Non dicetur tibi amplius Dere-
licta ; nec terra tua dicetur amplius
Desolata; quia vocabunt te Benepla-
citum meum in ea, et terram tuam
Maritatam. Quia beneplacitum
Tehovee in te, et terra tua marita-
bitur.

5. Quoniam sicut adolescens
maritat sibi virginem, ita marita-
bunt te sibi filii tui; et gaudio
sponsi super sponsa gaudebit super
te Deus tuus.

6. Super muros tuos, Ierusalem,
ordinayi custodes, qui tota die et
tota noctejugiter non tacebunt, Qui
memores estis (vel, memoriam cele-
brabitis) Iehovee, ne silentium sit
vobis.

7. Et ne detis silentium illi donee
reparet, et donec ponat Ierusalem
laudem in terra.

8. Juravit Iehova per dexteram
suam, et per brachium roboris sui:
Si dedero frumentum tuum amplius
cibum inimicis tuis, et si biberint
filii alienigenze vinum tuum pro quo
laborasti.

9. Nam qui congregaverunt illud
comedent, et laudabunt Iehovam ; et
collectores ejus bibent vinum in
atriis meis sanctis.

10. Transite, transite per portas ;
repurgate viam populo; complanate,

CHAP, LXxIr. 1.

people; cast up, cast up the high-
way; gather out the stones ; lift up
a standard for the people.

11. Behold, the Lord hath pro-
claimed unto the end of the world,
Say ye to the daughter of Zion, Be-
hold, thy salvation cometh ; behold,
his reward is with him, and his
work before him.

12. And they shall call them, The
holy people, The redeemed of the
Lord: and thou shalt be called,
Sought out, A city not forsaken.

COMMENTARY ON ISAIAH.

319

complanate iter; sternite lapidibus,
levate signum ad populos.

11. Eece Iehova publicavit usque
ad extremum terre ; dicite filix
Sion, Ecce servator tuus venit, Ecce
merces ejus cum eo, et effectus ejus
coram ipso.

12. Et vocabunt vos Populum
sanctum, redemptos Iehove ; et te
vocabunt Quesitam urbem, non
relictam.

1. On account of Zion I will not be silent. That sad cap-
tivity being at hand, which was almost to blot out the name
of the whole nation, it was necessary to confirm and en-
courage believers by many words, that with strong and as-
sured confidence they might rely on these promises under
the burden of the cross. Here, therefore, the Prophet, dis-
charging that office which had been entrusted to him, openly
declares that he will not be slack in the performance of his
duty, and will not cease to speak, till he encourage the
hearts of believers by the hope of future salvation, that they
may know and be fully convinced that God will be the de-
liverer of his Church. He too might have been dismayed by
the unbelief of that people, and might have lost courage
when he saw that matters were every day growing worse,
and when he foresaw that terrible vengeance. But, not-
withstanding so great difficulties, he will still persist in his
duty, that all may know that neither the massacre of the
people nor their unbelief can prevent God from executing
his promises at the proper time.

And on account of Jerusalem I will not rest. It was ne-
cessary that these things should be frequently repeated,
because such is the depravity of our mind that we speedily
forget God’s promises. When he says that he will not cease
to speak, he likewise reminds others of their duty, that they
may take courage, and expect with assured confidence their
restoration, though it be long delayed, and even that their
unwearied attention may answer to the voice of God which
constantly addresses them. We know by experience every

320 COMMENTARY ON ISAIAH. OHAP, LXII. 1,

day how necessary this is, while Satan endeavours by every
method to turn us aside from the right course.

At the same time he shews what ought to be the aim of
godly teachers, namely, to spend and devote themselves
entirely for the advantage of the Church ; for when he says
“on account of Zion,” he means that our chief care ought to
be that the Church may be preserved, and that none are
good and faithful teachers but they who hold the salvation
of the Church so dear as to spare no labours. Some explain
this as relating to prayer, but I choose rather to refer it to
doctrine ; and it is more natural to view it as meaning that
no inconvenience or annoyance shall wear out his patience,
and no opposition shall retard him from proceeding in the
office of teaching which God has enjoined on him concerning
the redemption of the Church. For if he had survived that
very sad calamity, the unbelieving multitude would un-
doubtedly have persecuted him, as well as the other Prophets,
by many reproaches ; but whatever may happen, he says
that he is fortified by unshaken firmness, never to be dumb
through shame, but to proceed with unremitting eagerness
in his course. Besides, by this form of expression he pro-
cures credit to his predictions, and maintains their authority,
so that, even when he is dead, they do not cease to resound
in the ears of believers. }

Till her righteousness go forth as brightness. By “right- —
eousness” he means the rights of the Church ; for during the
period of calamity, she appeared to be condemned. Her
“righteousness,” therefore, ‘“‘ goes forth” when she is perfectly
restored, and regains her former condition ; for that right-
eousness lay concealed during the captivity.

And her salvation. To “righteousness” he adds “ salva-
tion,” because they whom God justifies, or to whom he re-
restores their rights, do likewise regain their “ salvation.”
Hence we infer that we are wretched and without assistance,
so long as God withholds his grace from us on account of
our sins ; and therefore in other passages he frequently gave
the appellation of “the righteousness of God” to that which
he here affirms to be the righteousness of the Church. Thus
we are undone while we are destitute of the righteousness

CHAP. LXII. 2, COMMENTARY ON ISAIAH. 321:

of God; that is, while we slumber in our sins, and God
shews himself to be a severe judge by punishing us for
them.

The phrase “ go forth” means that the righteousness of the
Church was hidden and, as it were, buried for a time: she
deserved in the sight of God no favour; but, on the con-
trary, her unspeakable iniquities prevailed to such an extent
that there remained nothing but God’s righteous vengeance.
But here the Prophet has his eye on men who already looked
upon the afflicted Church as lost, and by their pride and re-
proaches almost cast her down to hell.

May burn like a lamp. Finally, he compares her to the
world, and says, that with respect to the world she shall be
righteous, when God shall have purged away her sins and
undertaken her cause. By these words the Prophet teaches
that we ought always to entertain favourable hopes of the re-
storation of the Church, though she be plunged under thick
darkness and in the grave; for although for a time she is
overwhelmed and hidden, yet she has God for her avenger
in heaven, who, after having chastised her moderately, will
at length shew that she was the object of his care. And in-
deed his righteousness must be illustrious and manifest, and
that for the salvation of those whom he hath chosen to be
his people and heritage.

2. And the Gentiles shall see. He now states more plainly
the reason why he formerly said that he would not be silent,
namely, that believers may be fully convinced that salvation

_- 1s not promised to them in vain.

And all the kings of the earth thy glory. Here he employs
the word “ glory” as meaning “salvation.” We see here the
argument by which prophets must fortify themselves for
perseverance, namely, that the Lord is faithful, and will at
length fulfil what he has once promised, though he delay for
atime. The word kings serves for amplification ; as if he
had said that not only mean persons and those of the lowest
rank shall behold and admire the glory of God, but even
“kings” themselves, who commonly look down with con-
tempt on all that was worthy in other respects of being
esteemed and honoured ; for they are blinded by their splen-

VOL. IV. x

322 COMMENTARY ON ISAIAH. CHAP, LXIL. 2.

dour, and maddened by their high rank, so that they do not
willingly behold any rank but their own.

And thou shalt be called bya new name. By a “new
name” he means “a crowded assemblage ;’ for the people
were so completely scattered, that there was no visible body,
and they appeared to bealtogetherruined. Although a vast
multitude of persons were led into captivity, yet, having been
scattered among the Babylonians, they were driven about
like the members of a body broken in pieces, and scarcely
retained the name of a people; which had also been foretold
to them. After having been brought back from captivity,
they began again to be united in one body, and thus re-
gained the “name” of which they had been deprived. Yet
“new” denotes what is uncommon; as if the Prophet had
said that the glory of the people shall be extraordinary and
such as was never before heard of. We know that this took
place in tne progress of time ; for that small band of people,
while they dwelt by sufferance in their native country, could
not by any extraordinary distinction arrive at so great re-
nown ; but at length, when the doctrine of the Gospel had
been preached, the Jewish name became known and re-
nowned.

Which the mouth of Jehovah shall name. He confirms
what would otherwise have been hard to be believed, by
promising that God will be the author of this glory ; for it
was not in the power of men thus to raise a Church which
had sunk low and was covered with dishonour, but to God,
who “lifteth up the poor from the dunghill,” (Ps. exiii. 7,) -
it was not difficult to adorn his Church by new celebrity.
As there was no face of a Church for forty years, and,
although the Lord had some seed, yet it was in a state so
disordered and so ruinous that there was no visible people
of God, he now restores to the Church its name, when he has
assembled it by the word of the Gospel. This majestic work
of God, therefore, ought to confirm us on this point, that we
may know that he will never forsake his Church ; and al-
though wicked men tear us by their slanders, and beat and
spit upon us, and in every way endeavour to make us uni-
versally loathed, let us remember that God is not deprived

CHAP. LXII. 3. COMMENTARY ON ISAIAH. 323
of his right to vindicate us in the world, whose names he has
deigned to write in heaven.

Others expound the passage in a more ingenious manner,
namely, that instead of Israelites they shall be called Chris-
tians. But I think that the former meaning is more agree-
able to the context and to the Prophet’s ordinary language ;
and we ought carefully to observe those forms of expression
which are peculiar to the prophets, that we may become
familiar with their style. In a word, the people shall be
restored, though it appears to be exterminated, and shall
obtain, not from men but from God, a new name.

3. And thou shalt be a crown of glory. Isaiah proceeds
with the same subject, and we need not wonder at this ; for
no man, by judging from the flesh, could have formed such
vast conceptions and expectations. Besides, he intended to
fix the hearts of believers on the kingdom of Christ, which
it was the more necessary to adorn and magnify by these
illustrious titles, because hitherto it was not only obscure
but at a great distance. It was needful to provide against a
twofold danger, that the Jews, when they saw that they
were still at a very great distance from their former honour,
might not, on the one hand, despise the grace of God, or, on
the other hand, rest satisfied with the mere beginnings, and
thus, by disregarding Christ, devote their whole attention to
earthly advantages. The Prophet therefore reminds them,
that the return to their native country was but the forerunner
of that exalted rank which was to be expected at the mani-
festation of Christ.

So far as relates to the former clause, exiles and slaves
could perceive nothing but ground for despair, when they
beheld the outward condition of things, since, after having
returned and been restored to their country, they made very
little progress in building the temple. Accordingly, he bids
them look to God, that they may expect from him the glory
which is concealed from the eyes of flesh, and, knowing that
they are dear and precious in his sight, may be fully satisfied
with this, till he adorn them more bountifully by the hand
of Christ.

And the diadem of the kingdom. He calls the Church

324 COMMENTARY ON ISAIAH. OHAP. LXII. 4.

God’s crown, because God wishes that his glory should shine
in us; and in this it is proper that we should behold and
admire the inconceivable goodness of God, since, notwith-
standing that we are by nature filthy and corrupted, and
more abominable than the mire of the streets, yet he adorns
us in such a manner that he wishes us to be “the diadem of
his kingdom.” Let us therefore be aroused by this goodness
of God to the desire of leading a holy life, that his image
may more and more be formed anew in us.

4. Thou shalt no more be called forsaken. He meets a
difficulty which might occur to the minds of believers, seeing
that they were forsaken and abandoned, while at the same
time they were called a “diadem” and a “crown.” Seeing
that they were hated and abhorred by all nations, and some-
times even lay prostrate at the feet of their enemies, and no
assistance of any kind was seen, it might appear ridiculous
that they should receive these names, and thus be elevated
to heaven and placed in the hand of God. He therefore
means that the people, though for a time they resemble a
divorced and forsaken woman, shall yet be restored so as to
change their condition and name; as if he had said, “ This
divorce shall not be perpetual; God will at length receive
thee to himself.’ Thus, although the Church seems to be
“forsaken,” and has the appearance of a divorced woman,
yet the Lord will put an end to her afflictions and miseries.

For they shall call thee, My good-pleasure in her. He
teaches that this proceeds from the “ good-pleasure of God ;”
that is, from his undeserved favour, that nothing may be
ascribed to the merits or excellence of men; as he says in
Hosea, “I will espouse thee to me in mercy and compas-
sions.” (Hos. ii. 19.) And thus he shews that they shall
be prosperous for no other reason than because God, out of
his infinite goodness, will graciously condescend to receive
into favour those whom he had abandoned. Although this
relates strictly to the Church, yet let us learn in general that
it is by the favour and bounty of God that cities and king-
doms are restored to their former condition, which, while he
was angry and offended, appeared to be ruined. The Pro-
phet, therefore, holds out to the consideration of the Jews

CHAP, LXII. 5. COMMENTARY ON ISAIAH. 325

the source of all the calamities which they had suffered,
when he testifies that when God is reconciled to them, they
will be happy; for we may gather from it that formerly God
was angry with them, when their condition was wretched and
miserable.

And thy land shall be married. This metaphor, by which
he denotes the restoration of the people, is highly beautiful,
and conveys twofold instruction. He shews that the state
of variance between God and the Church shall be terminated ;
first, because she shall be received as a wife by her appeased
husband ; and secondly, because the multitude of people will
take away the reproach of widowhood. The earth is, in
' Some sense, married to its mhabitants, as trees to vines;
and, on the other hand, when it is stripped of its inhabitants,
it is said to be a widow.

For the good-pleasure of Jehovah is in thee. He again
repeats and confirms what has been already said, that it is
owing to the undeserved kindness of God that the Church is
restored, that she remains in her condition, that the earth
receives its inhabitants; for when God turns away his face
and is angry with us, nothing can be looked for but destruc-
tion, and nothing can be expected from the aid or strength
of men.

5. For asa young man marrieth a virgin. This verse con-
tains nothing more than an explanation and confirmation of
the preceding verse. Now there appears to be a sort of con-
tradiction in this respect, that in the latter clause he makes
God the only Husband of the Church, while in the former
clause he assigns to her many husbands. But the solution
is easy ; for, when this marriage of the Church is spoken of,
there is but one Husband, that is, God, who always claims
for himself that title ; and that is fulfilled in Christ, to whom,
as Paul says, the pastors ‘‘espouse the Church as a chaste
virgin.” (2 Cor. xi.2.) Yet this does not prevent the meta-
phor of marriage from being employed to describe that unity
of faith which all the children of God have with their mother,
the Church. Nay more, it is consistent with God being the
Husband of his Church, that he marries to his Church all
the nations that are assembled to her; for, when she is

326 COMMENTARY ON ISAIAH. CHAP. LX1I1. 6,

without children, she may be said to be widowed and solitary.
This is said, therefore, even with respect to God, who, by
ratifying with his guidance the sacred amity between the
members of his Church, extends the effect of marriage to the
whole body.

And hence it ought to be inferred, that the Church of
God shall be truly populous, that is, shall have many chil-
dren, when she is united to God her Husband; for we must
begin with God, that he may preside over his Church, and
that under his guidance we may be gathered into her bosom ;
for then shall the marriage be truly sacred. But for this a
vast multitude of cher will not constitute a church, but
rather an abominable brothel; as we see that in Popery
there is boasting of the name of God, and yet the majesty of
God is dishonoured in it by frightful sacrilege.

6. On thy walls. As the Prophet intended to describe the
perfect happiness of the kingdom of Christ, so he makes an
assemblage of all that belongs to the prosperous condition of
any country or city. To other advantages he adds guards
and a garrison; because the greatest abundance of all good
things would be of little avail, if we were not safe from ene-
mies ; and therefore he declares that the Lord will not only
supply the Church with all that is necessary, but will also
appoint faithful guards to ward off enemies and robbers, that
he may thus be recognised, both within and without, as the
author of a happy life.

Who shall not be silent. By “being silent,’ he means
“being at rest ;” as if he had said, “ They will be continually
on the watch, so as to foresee at a great distance the dan-
gers that threaten them.”

Ye who are mindful of Jehovah. He next explains who
these guards are, namely, those who “shall be mindful of
the Lord,” that is, shall celebrate the memory of his name.
Although among the guards we might, without impropriety,
reckon the angels, (Ps. xci. 11; Heb. 1. 14,) to whom we
know that this office is assigned, yet because they willingly
and cheerfully watch over the safety of the Church, and do
not need: to be spurred on by exhortations, the Prophet ad-
dresses his discourse to other watchmen.

CHAP. LXII. 6. COMMENTARY ON ISAIAH. 827

The word which he employs is of doubtful meaning.’
Sometimes it signifies “to remember,’ and sometimes “to
bring to remembrance ;” and neither of those significations
will be inappropriate. But I think that he simply means
that these guards will be God’s ministers to celebrate his
name. Some render it “ Making known the Lord ;” but that
is unnatural, and suddenly breaks off the Prophet's meaning ;
and such commentators do not attend to the comparison of
the guards of a city, which the Prophet employs.

Although the Prophet intends simply to teach that the
Church will be safe from all dangers, because she has God
to watch over her safety, yet we ought always to consider
what is the nature of Christ’s kingdom ; for it is not defended
by the weapons of war or by arms, but, being spiritual, is
protected by spiritual arms and guards. The Lord will
therefore have his ministers, whose agency he will employ
for defending the Church by the sword of the word, that she
may be kept safe; not by earthly guards, but by God’s
secret and spiritual power; and the Prophet explains him-
self by saying, “ Ye who are mindful of the Lord.” Although
this statement relates to all the godly, who are commanded
to celebrate the name of God in all places, as far as lies in
their power, yet it is chiefly addressed to the priests, who,
discharging a public office, should hold out an example to
others, and devote themselves with all their heart to the

praises of God.

During the whole day and the whole night. Here pastors
are reminded of their duty ; for it is not enough to feed the
Lord’s flock, if they do not likewise defend it from the
attacks of robbers and wolves. “Night and day,” therefore,
they must guard and keep watch, if they wish to perform
their duty in a proper manner.

1 «rayon (hdmmdzkirim) admits of three interpretations, all con-
sistent with Isaiah’s usage. In chapter xxxvi. 3, 22, it seems to mean an
official recorder or historiographer. In chapter Ixvi. 3, it means one burn-
ing incense as a memorial oblation. Hence M7318, (azkarah,) the name
used in the Law of Moses to denote such an offering. (See Lev. ii. 2; v.
12; xxiv. 7; Numb. vy. 26.) In chapter xhii. 26, the verb means to
remind God of something which he seems to have forgotten; and as this
is an appropriate description of importunate intercession, it is here entitled
to the preference.” — Alexander.

328 COMMENTARY ON ISAIAH, CHAP, LXII. 7.

Keep not silence. The Lord forbids them to be silent ; for
he wishes them to be diligent and attentive; and in this he
shews how great is the care which he takes about the safety
of the Church. This passage testifies that it is a remarkable
kindness of God, when we have faithful pastors who take
care of us; for we are exposed to dangers of every kind, and
lie open to the snares of Satan, if the Lord do not protect us
by his guards; and therefore we ought always to pray that
he would surround us with those guards which he sees that
we need.

7. And do not give him silence. Witherto the Prophet has
spoken of the office and duty of teaching ; but as this would
not be enough if prayer were not likewise added, he exhorts

the ministers of the word to prayer ; for I think that 5, (l6,)
“to him,” refers to God. We ought, therefore, to plead with
God, and to entreat by earnest prayer, that he will give some
success to our labours, which would otherwise be unprofitable.
And since we devote ourselves entirely to preaching doc-
trine, and vigorously oppose all the machinations of Satan,
let us learn, at the same time, to turn our minds to God,
that he may not permit our labours to be unsuccessful. In
the same manner as he applied the word “silence” to doc-
trine in the beginning of the chapter, when he said, “I will
not be silent,” so in this passage he applies it to prayer, by
which we obtain from God some fruit of doctrine. Even the
angels move us by their example to this earnestness of
prayer, as we read in Zechariah that the angel prays ardently
for the restoration of the Church. (Zech. i. 12.)

Till he restore. UWence infer that there are two distinct
benefits: first, to have faithful pastors who shall watch over
the safety of the Church ; secondly, that the Church be up-
held and preserved in her condition by their agency. But
God, who speaks here, claims these benefits as his own;
which he also does in many other passages. ‘‘ How shall
they preach,” says Paul, “unless they be sent?” (Rom. x.
15.) It belongs to God alone, therefore, to appoint pastors ;
for no man could otherwise have been “ sufficient” (2 Cor. ii.
16) for an office so important and so difficult; and it is he
alone who promotes by their agency the restoration of the

CHAP. LXII. 8. COMMENTARY ON ISAIAH. 329

Church ; for their efforts would be altogether vain and fruit-
less, if the Lord did not grant them prosperous success. And
here we see that the external agency of men is joined with
the efficacy of the Holy Spirit ; for, although the Lord alone
is the author and finisher of the work, yet he brings forward
instruments which he employs for rearing the building of the
Church. This reminds us that we ought not to lose courage,
even when we see nothing but ruin and wretchedness and
desolation ; but it is our duty to pray that the Lord will
restore her, which he also promises that he will do.

And till he place Jerusalem a praise. This means to
render the Church glorious, that ground of joy may shine
forth from it ; for when we feel nothing but God’s severity,
we become dumb, and are overwhelmed with shame; but
when he frees us from our afflictions, and causes us to recover,
he at the same time opens our mouth ; for he supplies us with
ground of praise and thanksgiving.

8. Jehovah hath sworn. We proceeds with the metaphors
which he formerly used ; for since, owing to the corruption
of our nature, the kingdom of Christ cannot be described so
as to be level to our capacity ; it was necessary to represent
it under figures. In the same manner as he promised, first,
an abundance of all things, and next, faithful guardianship,
that the condition of believers may be safe; so here he pro-
mises tranquillity and repose, that they may peacefully enjoy
their blessings, and may not in future be defrauded of them.
As if he had said, “ Whatever thou hadst formerly in thy
hands was exposed to plunder and robbery; but now thou
shalt have everything well secured, and shall freely par-
take of thy corn and thy wine; and, in a word, thou shalt
enjoy thy prosperity in peace.”

But since the depravity of our nature is such that we do
not place trust in God, though he promise largely and boun-
tifully, for this reason the Prophet represents him as swear-
ing; for the Lord condescends to us so far as to make use of
an oath, in order to correct still more our unbelief and obsti-
nacy. Now, the Lord “sweareth by himself, because” (as an
Apostle says) “he hath none greater than himself.” (Heb.
vi. 13.)

330 COMMENTARY ON ISAIAH. * CHAP, LXIT, 9.

By his right hand and by the arm of his strength. He
mentions his “right arm,” that is, the power of God ; because
that was appropriate to the present discourse. As if he had
said, “If I have any power, I will display it in your salva-
tion ; and lest, in an arduous affair, your minds should slum-
ber, I swear by my hand, which is invincible and victorious
over all, that, whatever difficulties may arise, you shall be
safe under my protection.” Whenever therefore he promises
salvation, let us think of his strength and power.

If I shall give. This is an elliptical form of expression ;
and we are taught by it the sacredness and solemnity of an
oath. The import of this declaration is, as if he had said, that
he wishes that henceforth he may not be believed, if these
promises be not justified by the event. When he promises
the peaceful enjoyment of wheat and wine, he means that it
proceeded from his righteous judgment, and did not happen
by chance, that the Church was deprived of corn and wine ;
for whenever enemies ravage and plunder, this is unques-
tionably done by God’s permission ; as he threatens in the
Law. (Deut. xxviii. 33.) On the other hand, it is his spe-
cial blessing, that every one eats in safety “under his vine,
and under his fig-tree.” (1 Kings iv. 25.)

. 9. For they who have gathered it shall eat vt. This is an
explanation and confirmation of the preceding statement ;
for, after having testified that he will no longer permit that
which the Church possesses to be laid open as a prey, he
adds that she shall enjoy her possessions. Yet he shews
that “corn and wine” are justly called our own, when we
have obtained them by honest industry ; for they who vio-
lently seize the bread of others, or obtain it by unlawful
means, have it not from the Lord, and cannot attribute it
to his blessing, as if they possessed it lawfully ; and to this
eorresponds what is said in the Psalm, “ Thou shalt eat the
labour of thy hands, thou shalt be happy, and it shall be
well with thee.” (Ps. exxviii. 2.)

_ And shall praise Jehovah. But when he promises that
they who cultivate the soil shall have food, why does he say
that they will give thanks to God? And why do men
praise God, if by their own labour they gather the corn and

CHAP. LXII. 10. COMMENTARY ON ISAIAH. 331

procure the wine? Itappears to be but a pretended thanks-
giving, if those things are ascribed to the toil and industry
of men; and God deserves no praise, if men procure food by
their own labour. But it ought to be observed, that the
Prophet, after having shewn what is the lawful method of
seeking food, at the same time adds that our labour will be
fruitless, if the Lord do not supply us with food ; for all that
we have belongs to God, and to him alone all that we ob-
tain ought to be ascribed.

Shall drink wine in my holy courts. He alludes to the
solemn act of offering sacrifices ; for they might drink in
other places, and every one might eat in his own dwelling.
But the allusion is to that ceremony which was observed in
consecration, when the law required that the first-fruits
“should be an oblation, (Lev. ii. 12; xxiii. 10,) in order that
the produce of the year might be dedicated to God ; and in
the writings of Moses we frequently meet with these words,
“Thou shalt feast and rejoice in presence of thy God.”
(Deut. xii. 18.)

10. Pass through, pass through the gates. From the pre-
ceding statement he draws the conclusion, that there shall
be a free passage through the gates of the city, which for-
merly were shut or in a ruinous state ; shut when it was be-
sieged by enemies; in a ruinous state, when the city was
thrown down and levelled with the ground. He means that
there shall be such a restoration of the city, that its inhabi-
tants shall be numerous, and there shall be frequent passing
to and from it.

Some think that these words are addressed to the pastors,
that they may enter in at the gates, and go before others as
their conductors. But it is a general and figurative statement,
by which he compares the Church to a populous city, though
for a time it was ruinous and desolate, as Jerusalem had
been. Others pursue more ingenious speculations, and say
that the gates of a Church are opened, when pardon of sins
is proclaimed in it, and by that message God invites all to
come to him, But if we wish to get at the Prophet’s mean-
ing, we must believe that all these things are spoken figura-
tively, as we have already mentioned.

332 COMMENTARY ON ISAIAH. CHAP, LxTI. 10.

Clear the way for the people. This is, strictly speaking,
the duty of teachers; but the Prophet speaks in general
terms, and addresses all whose agency the Lord employed for
preparing the way for the people. At that time, indeed, he
spoke to Medes and Persians, by means of whom he opened
up the way for the Jews, that they might return to their
native country; but next he includes all others by whom
the Lord restored his Church.

Level, level the road. He authoritatively commands all
men to “clear and level the roads ;” that the Jews might
know that every obstacle shall easily be removed, and that
all men, however inveterate their hostility, shall immediately
obey the command of God. In this way he enjoins believers
to gird themselves manfully for the work, as if many work-
men were ready to give assistance, and the emphatic repeti-
tion of the word (“ Level, level”) deserves notice as intended
to express certainty. |

Pave tt with stones. bpp (stkkél) sometimes means to re-
move stones, and sometimes to pave with stones; and I
think that it ought rather to be understood here in this lat-
ter signification, thoug: commentators are generally of a
different opinion."

Lift up a standard to the peoples. This is of the same
import with the former clause ; for the Prophet means that —
the peoples shall obey the command of God, in the same
manner as subjects are wont to obey princes; for they shall
assemble and run together when “ the standard is lifted up,”
and shall lend their aid to bring back the people; and thus
he extols in lofty terms the power of God, that the Jews
might be fully persuaded that they would one day be re-
stored.”

1 «The words JAN bpp (sikkélai méébén) are used elliptically for

AND NI, 12D, (sikkela haiddérék méébén,) ‘remove the stones from the
road ;’ for 55D, (stkkél,) which,in general means ‘to stone, or to throw
stones’ as TT MN OWINI Spd, (vaiyesakkal bacbanim eth David,)
(2 Sam. xvi. 6, 13,) here means to take away many stones, as in Isa. v. 2;
and JAN! (méébén,) as Jarchi remarks, is equivalent to JAN Dw nnn,
(mihyoth sham eben,) ‘ that there may be no stones there,’ at which tra-
vellers might stumble. Thus, ‘I will make them DIN), (méadam,) from
aman;’ that is, that not a man shall be left. (Hos. ix. 12.)”—Rosen-
miller.

4 « Here the style of the Prophet is very Pindarical. First, he speaks

y

CHAP. LxII. 11. COMMENTARY ON ISAIAH. 300

11. Behold, Jehovah hath proclaimed. He means that the
Lord, by acting miraculously and beyond the judgment or
expectation of the flesh, will cause all the nations to know
that this is done by his command. It might be objected,
How shall it be brought about that the peoples, who now
make fierce resistance to God, shall become obedient to him ?
He assigns the reason, “ Because the Lord will proclaim
your return, so that they shall acknowledge that at his com-
mand you are restored.” |

Say ye to the daughter of Zion. Undoubtedly this refers
literally to the ministers of the word and to the prophets,
whom the Lord invests with this office of promising deliver-
ance and salvation to the Church. And hence we conclude
that these promises are not merely limited to a single age,
but must be extended to the end of the world; for, begin-
ning at the return from Babylon into Judea, we must ad-
vance as far as the coming of Christ, by which this prophecy
was at length accomplished, and redemption was brought to
a conclusion ; for the Saviour came, when the grace of God
was proclaimed by the Gospel. In a word, he foretells that
the voice of God shall one day resound from the rising to the
setting of the sun, and shall be heard, not bya single nation
only, but by all nations.

Behold, the Saviour cometh. This is a word which, we
know, belongs peculiarly to the Gospel; and therefore he
bids the teachers of the Church encourage the hearts of be-
lievers, by confirmed expectation of the coming of the Lord,
though he appeared to be at a great distance from his peo-
ple. But this promise relates chiefly to the reign of Christ,
by which these things were fully and perfectly accomplished ;
for he actually exhibited himself as the “Saviour” of his
Church, as we have seen before in the fortieth chapter.
to the captives, as if he saw them near the gates of Babylon, and bids
them go through them, that is, pass out of the place of their captivity ;
then, as if he saw workmen in ‘the road, he bids them level the ground,
and make it plain, that they may not be tired by ascending and descend-
ing steep precipices, nor hurt their feet with sharp stones; then, as if
they had not yet received notice of their deliverance, or were not informed
of the place where they were to rendezvous, in order to return altogether, he

commands a standard to be erected for the people, that is, over their heads,
so high that it might be seen by those at the greatest distance.”—— White.

334 COMMENTARY ON ISAIAH. CUAP. LXII. 12.

Behold, his reward is with him, and the effect of his work
is before him. That they may no longer be distressed by
any doubt, when God the Saviour shall appear, he invests
him with power, as in Isa. xl. 10; for he repeats the same
words which we found in that passage. As if he had said,
“ As soon as it shall please God to display his hand, the
effect will be rapid and sudden; for so long as he stops or
delays, the judgment of the flesh pronounces him to be idle ;”
and we see how very many fanatics imagine some deity that
has no existence, as if they were painting a dead image.
Justly, therefore, does the Prophet declare that God’s “ work
and reward are before him,” that he may make it evident,
whenever it shall be necessary, that he is the righteous Judge
of the world.

12. And they shall call you a holy people. He describes
the benefit of the coming of the Lord; that is, because, by
shewing that he takes care of his elect as his heritage, he
will make it evident to the whole world that the covenant of
adoption, which he made with Abraham, was not deceptive.
He therefore calls them “a holy people,” because the Lord
hath separated and consecrated them to himself; for, al-
though he governs all nations, he has deigned to choose the
seed of Abraham, that he might make them the object of
his peculiar care. (Exod. xix. 6.)

The redeemed of Jehovah. In the sense now stated, God —
declares that they shall be a holy people, when he shall ap-
pear as their Saviour and Redeemer ; for, as the people are
said to be “profaned” when they lie amidst filth, being
afflicted and distressed by the reproaches of the wicked, so
they are said to be “sanctified,” when the Lord actually
shews that he presides over their salvation. This was ac-
complished by a wonderful redemption ; and at that time
God also testified that he remembered his heritage, which,
in the eyes of men, he appeared to have forsaken and disre-
garded ; for in these words, Sought out,’ not forsaken, is

1 « The word NWN, (dzrishah,) the name that shall be given to Jeru-
salem, is rendered by some sought after, that is, a city to which, as be-
ing very highly celebrated and visited by crowds of strangers, all shall resort

and shall desire to be enrolled among her citizens. Others render it cared
for, that is, by Jehovah, who appeared to have abandoned and given her up

a tli

CHAP. LXIII.

COMMENTARY ON ISAIAH.

335

denoted a contrast between the time when God made a
divorce from his people, and the time when he again recon-
ciled to himself those whom he had cast off.

CHAPTER LXIII

1. Who is this that cometh from
Edom, with dyed garments from
Bozrah? this that is glorious in his
apparel, travelling in the greatness
of his strength? I that speak in
righteousness, mighty to save.

2. Wherefore art thou red in thine
apparel, and thy garments like him
that treadeth in the wine-fat ?

3. I have trodden the wine-press
alone; and of the people there was
none with me: for I will tread them
in mine anger, and trample them in
my fury; and their blood shall be
sprinkled upon my garments, and I
will stain all my raiment.

4. For the day of vengeance és in
mine heart, and the year of my re-
deemed is come.

5. And I looked, and there was
none to help; and I wondered that
there was none to uphold: therefore
mine own arm brought salvation
unto me; and my fury, it upheld me.

6. And I will tread down the peo-
ple in mine anger, and make them
drunk in my fury, and I will bring
down their strength to the earth.

7. Iwill mention the loving-kind-
nesses of the Lord, and the praises
of the Lord, according to all that the
Lord hath bestowed on us, and the
great goodness toward the house of
Israel, which he hath bestowed on
them according to his mercies, and
according to the multitude of his
loving-kindnesses.

8. For he said, Surely they are
my people, children that will not lie:
so he was their Saviour.

1. Quis est iste qui venit ab Edom,
rubicundus in vestibus, a Bosra; iste
decorus in vestitu suo, gradiens in
multitudine virtutis sue? Ego qui
loquor in justitia (vel, validus),
multus ad servandum.

2. Quare ruber est vestitus tuus,
et indumenta tua sicut prementis in
toreulari ?

3. Toreular pressi solus; neque
ex populis quisquam fuit mecum.
Calcabo enim eos in ira mea, et con-
culcabo eos in furore meo; et spar-
getur sanguis eorum super vestes
meas, et omnia indumenta mea in-
quinabo.

4. Quia dies ultionis in corde meo,
et annus redemptorum meorum ve-
nit.

5. Itaque aspexi, nec erat auxili-
ator; et admiratus sum, nec erat
qui fulciret ; itaque salutem mihi fe-
cit brachium meum, et ira mea ful-
sit me.

6. Et conculeabo populos in ira
mea, et inebriabo eos furore meo, et
prosternam fortitudinem eorum in
terram.

7. Misericordias lehove memoria
repetam; laudes Iehove tanquam
super omnibus que contulit nobis
Iehova, et multitudine beneficentize
erga domum Israel, quam contulit
illis secundum misericerdias suas, et
secundum multitudinem miseratio-
num suarum.

8. Nam dixit, Certe populus meus
sunt, filii qui non mentiuntur ; ita-
que factus est illis servator.

to forgetfulness, as her citizens complained. . (Isa. xlix. 14.) Both agree

with what is here added, * A city not forsaken.’

— Rosenmiiller.

(See Jer. xxx. 14-17.)”

336

9. In all their affliction he was
afflicted, and the angel of his pre-
sence saved them: in his love and
in his pity he redeemed them ; and
he bare them, and carried them all
the days of old.

10. But they rebelled, and vexed
his Holy Spirit: therefore he was
turned to be their enemy, and he
fought against them.

11. Then he remembered the days
of old, Moses and his people, saying,
Where is he that brought them up
out of the sea with the shepherd of
his flock ? where is he that put his
Holy Spirit within him ?

12. That led them by the right
hand of Moses with his glorious arm,
dividing the water before them, to
make himself an everlasting name?

13. That led them through the
deep, as an horse in the wilderness,
that they should not stumble ?

14. As a beast goeth down into
the valley, the Spirit of the Lord
caused him to rest; so didst thou
lead thy people, to make thyself a
glorious name.

15. Look down from heaven, and
behold from the habitation of thy
holiness and of thy glory: where 7s
thy zeal and thy strength, the
sounding of thy bowels and of thy
mercies toward me? are they re-
strained ?

16. Doubtless thou ar¢ our Fa-
ther, though Abraham be ignorant
of us, and Israel acknowledge us not:
thou, O Lord, ar¢ our Father, our
Redeemer ; thy name is from ever-
lasting.

17. O Lord, why hast thou made
us to err from thy ways, and hard-
ened our heart from thy fear? Re-
turn for thy servants’ sake, the tribes
of thine inheritance.

18. The people of thy holiness
have possessed it but a little while:
our adversaries have trodden down
thy sanctuary.

19. We are thine: thou never
barest rule over them; they were
not called by thy name.

COMMENTARY ON ISAIAH,

CHAP, LXIII.

9. In omni angustia eorum illi
fuit (vel, Non fuit); et Angelus fa-
ciei ejus servavit eos; in dilectione
sua et clementia sua ipse redemit
eos; portavit eos et extulit, omnibus
diebus seculi.

10. Verum illi rebelles fuerunt,
et irritaverunt Spiritum Sanctum
ejus. Ideo conversus illis in hostem
pugnavit ipse contra eos.

11. Et recordatus est dierum pris-
corum, quibus Moses fuit cum po-
pulo ejus. Ubi est qui ascendere
fecit eos e mari, cum pastore gregi
sui? Ubiest qui posuit in medio
ejus Spiritum suum Sanctum?

12. Qui duxit ad dexteram Mosis
brachio magnificentiz sus, qui di-
visit aquas coram ipsis, ad compa-
randum sibi nomen perpetuum ?

13. Qui fecit eos ingredi per abys-
sos, tanquam equum in deserto, ut
non impegerint.

14. Tanquam jumentum in pla-
nitiem descendit, Spiritus Iehove
requiem illi prestitit; sic duxisti
populum tuum, ut faceres tibi no-
men gloriosum.

15. Aspice e coelo; vide ex habi-
taculo sanctitatis et glorie tue.
Ubi zelus tuus, et fortitudo tua?
Multitudo viscerum tuorum et mise-
ricordiarum tuarum erga me cohi-
buerunt se.

16. Certe tu pater noster es,
etiam si Abraham nesciat nos, et
Israel nos non agnoscat; tu tamen
pater noster es, redemptor noster ;
a seculo nomen tuum.

17. Quare fecisti nos errare, Ie-
hova, a viis tuis? Recedere fecisti
cor nostrum a timore tuo? Con-
vertere propter servos tuos, ad tribus
heereditatis tue.

18. Ad exiguum tempus possede-
runt populus sanctitatis tue; adver-
saril nostri conculcarunt sanctuari-
um tuum.

19. Fuimus a seculo, quibus tu
non dominatus es, super quos non
est invocatum nomen tuum.

CHAP. LXIII. |. COMMENTARY ON ISAIAH. 337

1. Who is this that cometh from Edom? This chapter has
been violently distorted by Christians, as if what is said here
related to Christ, whereas the Prophet speaks simply of God
himself; and they have imagined that here Christ is red,
because he was wet with his own blood which he shed on the
eross. But the Prophet meant nothing of that sort. The
obvious meaning is, that the Lord comes forth with red gar-
ments in the view of his people, that all may know that he
is their protector and avenger; for when the people were
weighed down by innumerable evils, and at the same time the
Edomites and other enemies, as if they had been placed be-
yond the reach of all danger, freely indulged in wickedness,
which remained unpunished, a dangerous temptation might
arise, as if these things happened by chance, or as if God
did not care for his people, or chastised them too severely.
If the Jews were punished for despising God, much more the
Edomites, and other avowed enemies of the name of God,
ought to have been punished.

The Prophet meets this very serious temptation by repre-
senting God the avenger as returning from the slaughter of
the Edomites, as if he were drenched with their blood. There
is great liveliness and energy in a description of this sort,
Who is this ? for that question raises the hearts of the hearers
into a state of astonishment, and strikes them more forcibly
than a plain narrative. On this account the Prophet em-
ployed it, in order to arouse the hearts of the Jews from
their slumbering and stupefaction.

We know that the Edomites were somewhat related to the
Jews by blood ; for they were descended from the same an-
cestors, and derived their name from Esau, who was also
called Edom. (Gen. xxxvi. 1, 8, 9.) Having corrupted the
pure worship of God, though they bore the same mark of
circumcision, they persecuted the Jews with deadly hatred.
They likewise inflamed the rage of other enemies against the
Jews, and shewed that they took great pleasure in the ruin
of that people, as is evident from the encouraging words
addressed by them to its destroyers. ‘‘ Remember, O Lord,
(says the Psalmist,) the children of Edom, who, in the day
of the destruction of Jerusalem, said, Raze, raze it even to

VOL. IV. Y

338 COMMENTARY ON ISAIAH. CHAP. LXItt. ].

the foundations.” (Ps. cxxxvii. 7.) The Prophet, therefore,
threatens that judgment shall be passed on the Edomites,
that none may imagine that they shall escape punishment
for that savage cruelty with which they burned towards their
brethren ; for God will punish all wicked men and enemies
of the Church in such a manner as to shew that the Church
is the object of his care.

Beautiful in his raiment. Because spots of blood pollute
and stain the conquerors, Isaiah affirms that God will never-
theless be “beautiful in his raiment,’ after having taken.
vengeance on the enemies. In like manner, we have seen
in other passages (Is. xxxiv. 6) that the slaughter of the
wicked is compared to sacrifices, because the glory of God
shines brightly in them; for can we conceive of any orna-
ment more lovely thanjudgment ? Thus, in order to impress
men with reverence for God’s righteous vengeance, he pro-
nounces the blood with which he was sprinkled, by slaying
and destroying the wicked, to be highly beautiful and orna-
mental. As if he had said, “Think not that God will re-
semble a person of meanrank. Though he be drenched with
blood, yet this will not prevent his glory and majesty from
shining brightly.”

Marching in the greatness of his strength. Various expo-
sitions of the word MY (tzdgnéh) are given by the Jews.
Some view it in a transitive sense, as referring to the people -
whom the Lord brought back from captivity. Others refer
it to the nations whom the Lord will remove to another
country, though they appear to have a settled habitation.
But I consider it to be more agreeable to the context to give
to it an absolute sense as a noun. The Prophet, therefore,
describes God’s majestic march and heroic firmness, by which
he displays vast power.

I who speak. The Lord himself replies ; and this carries
much more authority than if the Prophet spoke in his own
person. Believers are reminded by him of former predictions,
that they may know that in the judgments of God not only
his justice and goodness, but likewise his faithfulness is
manifested. As if he had said, “ Behold, ye now see fulfilled
what I have already and frequently testified to you by my

CRAP. LXIII. 3. COMMENTARY ON ISAIAH. 339

servants. This effect of my promises clearly shews that I
am true, and that I speak justly and sincerely, and not for
the purpose of deceiving you.” The vision would have been
little fitted to strike their minds, if the Jews had not re-
membered those promises which they formerly heard ; but
since the design of it was, that they should rely on God’s
salvation, he at the same time claims for himself no ordinary
power to save.

2. Wherefore is thy raiment red? He proceeds with the
same subject; but, as it would have impaired the force of
the narrative, he does not immediately explain whence came
the red colour of God’s garments, but continues to put ques-
tions, that he may arouse their minds to the consideration of
what is strange and uncommon. He means that this sprink-
ling of blood is something remarkable and extraordinary.
The comparison drawn from a “ wine-press” is highly appro-
priate ; for the town Bozrah, which he mentioned a little be-
fore, lay in a vine-bearing district. As if he had said,
“There will be othervintages thanthose whichare customary ;
for blood shall be shed instead of the juice of the grapes.”

3. Alone have I pressed the wine-press. The Prophet now
explains the vision, and the reason why the Lord was stained
with blood. It is because he will take vengeance on the
Edomites and other enemies who treated his people cruelly.
It would be absurd to say that these things relate to Christ,
because he alone and without human aid redeemed us; for
it means that God will punish the Edomites in such a man- ©
ner that he will have no need of the assistance of men, be-
cause he will be sufficiently able to destroy them. The Jews
might have objected that the Edomites are powerful, and are
not harassed by any wars, but are in a flourishing and tran-
quil condition. The Prophet shews that this does not pre-
vent the Lord from inflicting punishment on them whenever
he shall think proper. Human means were, indeed, em-
ployed by him when he took vengeance on the Edomites,
but in such a manner that it was made evident to all that it
was entirely directed by his hand, and that no part of it
could be ascribed to human forces or counsels. They were
overwhelmed by sudden and unlooked-for destruction, of

340 COMMENTARY ON ISAIAH. CHAP. LXIII. 3.

which the people ought not to have doubted that God, who
had so often warned them of it, was the author.

And of the peoples there was none with me.’ This is added
in order to intimate that, although “ peoples” will arise out
of the earth in order to destroy the nation of Edom, yet the
work of God shall be separate from them, because nothing
was farther from the design of heathen nations than to in-
flict punishment on the Edomites for their unjust cruelty.
For this reason the Lord wishes his judgment to be known
and to be illustriously displayed amidst the din of arms and
tempestuous commotions.

For I will tread them. I willingly retain the future tense ;
for the Prophet speaks of events that are future and not yet
accomplished ; and although the Edomites were living in
prosperity and at their ease, yet God would severely punish
them on account of their cruelty. Why the Prophet makes
use of the metaphor of a bloody wine-press, which is a shock-
ing and melancholy sight, we have already in part explained ;
but it ought likewise to be added, that the punishments and
vengeance which God inflicts on enemies are appropriately
called his vintage, as if he gathered them when he ruins or
destroys them. In like manner, such punishment is called
in another passage (Is. xxxiv. 6) a solemn sacrifice ; that we
may learn that glory ought to be ascribed to God, not less
when he executes his judgments than when he exhibits
tokens of compassion.”

1 «Yet he punished the Moabites by means of the Assyrians. How,
then, was there none with him? Ireply,—1. God distinguishes his work
from the work of instruments. He says that he had quite a different end
in view from what the instruments had, and therefore that he alone right-
eously executed this chastisement. 2. He means that this chastisement
was of such a nature, so sudden and distressing, that all might see that it
did not proceed merely from human counsels and secondary causes, but
chiefly from God himself; and consequently that he is the first cause, and
the Assyrians are the instrumental cause of the chastisement.”—Pareus.

2 « The treading of the wine-press alone is an expression often applied
in sermons, and in religious books and conversation, to our Saviour’s suffer-
ings. This application is described as customary in his own time by
Vitringa, who considers it as having led to the forced exposition of the
whole passage by the fathers and Cocceius as a description of Christ’s pas-
sion. While the impossibility of such a sense in the original passage can-
not be too strongly stated, there is no need of denying that the figure may
be happily accommodated in the way suggested ; as many expressions of the

CHAP. LXIII. 4. COMMENTARY ON ISATAH, 341

And I will stain all my raiment. He nevertheless de-
scribes his amazing love toward the Jews, in deigning to
sprinkle himself with the blood of enemies on their account ;
and that is the reason why he makes use of the word stain.

In my wrath. He shews that this is of itself sufficient for
destroying the Edomites, that the Lord is angry with them ;
as if he had said that there will be none to rescue them,
when the Lord shall be pleased to chastise. Hence we may
infer that the destruction of men proceeds from nothing else
than the wrath of God ; as, on the other hand, on his grace
alone depends our salvation. In a word, God intended here
to testify that the Edomites shall not remain unpunished for
having persecuted the Church of God.

4, For the day of vengeance isin my heart. Inthe former
clause of this verse Isaiah intimates that God does not cease
to discharge his office, though he does not instantly execute
his judgments, but, on the contrary, delays till a seasonable
time, which he knows well; and that it does not belong to
us to prescribe to him when or how he ought to do this or
that, but we ought to bow submissively to his decree, that

he may administer all things according to his pleasure. Let

us not, therefore, imagine that he is asleep, or that he is
idle, when he delays,

And the year of my redeemed is come. In this latter
clause he shews that all these things are done for the sake
of believers. “Day” and “year” are here used by him in
the same sense ; but by the word “year” is denoted the long
duration of the captivity, that the Jews may not despair or
grow faint and weary, if the redemption be long delayed.
The Lord therefore punishes and destroys wicked men for
the purpose of delivering the godly and of redeeming his
Church, for which he has a special regard.

Finally, by the slaughter and destruction of them he opens
up a way for his grace. And this tends to our consolation,

Old Testament may be applied to different objects with good effect, pro-
vided we are careful to avoid confounding such accommodations with the
strict and primary import of the passage.” Alexander. It may be proper
to add that “the exposition of the whole passage” is still the subject of
much controversy, and that a full and candid discussion of it by some per-
son of competent learning and ability would do incalculable good.—Ed.

342 COMMENTARY ON ISAIAH. CHAP. LXIII. 6.

that whenever we see tokens of God’s wrath toward the
wicked, we may know that the fruit of the punishment
which they endure will come to us; for in this way it is
clearly seen that our groans are heard, and that God, when
he wishes to relieve the afflicted, is armed with strength to
put to flight all the enemies of his Church. Wherefore,
although the cross be heavy to us, yet by bearing patiently
let us learn to lift up our minds by hope to that “ year”
which God hath appointed for executing his vengeance.

5. I looked, and there was none to help. Although the
Jews were destitute of all assistance, and no one aided them
by word or deed, yet he shews that the arm of the Lord is
alone sufficient to punish enemies, and to set his people
at liberty. He shews, therefore, that from God alone
they ought to expect salvation, that they may not gaze
around in every direction, but may have their eyes wholly
fixed on God, who has no need of the assistance of
~ others. |

And I wondered. He represents God as amazed that
there is none to stretch out a hand to him, when he wishes
to execute his judgments, that he may impress more deeply
on the minds of believers this doctrine, that God has no need
of human aid, and that he is sufficient of himself for procur-
ing salvation to his people. By this circumstance he mag-
nifies still more the assistance which he had determined to
render to his people, partly to correct their distrust, and
partly to exhort them to gratitude in future ; for God as-
sumes a different character, when he says that he stood like
one astonished ; because this stupidity belonged literally to
the Jews, who scarcely believed what could not be done by
the power of men. With every assistance, therefore, he con-
trasts his own arm, with the invincible power of which he
says that he will be satisfied, both that he may be seen to be
their Saviour, and that he may scatter and lay low all the
wicked.

6. And I will tread down the peoples. From the preced-
ing statement he draws the conclusion, that God’s wrath is
sufficiently powerful to destroy the wicked, without calling
for the assistance of others ; and he does so in order that the

CHAP. LXIIt. 7. COMMENTARY ON ISAIAH. 343

Jews may not be deterred from cherishing favourable hopes
by the strength that is arrayed against them.

And will make them drunk. The expression, “make
drunk,” must here be taken in a different sense from what
it formerly had in some passages. We have seen that some-
times we are made drunk, when God strikes us with fury
or madness, (Isa. xxix. 9,) or with a spirit of giddiness, (Isa.
xix. 14,) or, in a word, “gives us up toa reprobate mind.”
(Rom. i. 28.) But here it means nothing else than “ to fill,”
and to strike even to satiety, or, as we commonly say,
(tout leur saowl,) “to their heart’s content ;”’ a metaphor
which the prophets frequently employ.

And will cast down their strength to the earth. That is,
though they think that they are invincible, yet I will cast
down and destroy them. The meaning may be thus summed
up. “The Jews, when they are afflicted, must not call in
question their salvation, as if God hated them, and must not
be amazed at the chastisements which they endure, as if
they happened by chance; for other nations, by whom they
are now oppressed, shall be punished, there shall be a re-
volution of affairs, and they shall not escape who chant a |
triumph before the time. He produces as an example the
Edomites, because they were nearer and better known than
others, and were also the most injurious.

7. L will keep in remembrance the compassions of Jehovah.
Isaiah brings consolation to his people in distressed and
calamitous circumstances, and by his example bids the
Jews, when they were oppressed by afflictions, call to re-
membrance God’s ancient benefits, and betake themselves to
prayer ; that they may not be like hypocrites, who only in pros-
perity feel the goodness of God, and are so much cast down
by adversity as to remember no benefit. But when the Lord

_ chastises us, we ought to mention and celebrate his benefits,

and to cherish better hopes for the future ; for the Lord is
always the same, and does not change his purpose or his in-
clination ; and therefore if we leave room for his compassion,
we shall never be left destitute.

Such appears to me to be the scope of the context, though
others view it in a different light, namely, that the Prophet,

844 f COMMENTARY ON ISAIAH. OHAP. LXIII. 7.

having hitherto spoken of the destruction of the people,
comforts himself by this confident hope of compassion, that
God wishes to save some of them. But they are mistaken
in supposing that Isaiah has hitherto spoken of the Jews, as
if God punished them only, whereas he testified that he would
likewise punish other nations, that they might not think
that they alone were hated by God; and accordingly, he
now exhorts them to celebrate the remembrance of those
benefits which God had formerly bestowed on the fathers,
that by their example they may know better the love of God
toward them. From the context it will also appear clearly,
that the Jews are joined with their fathers, that the covenant
which belongs to them in common with their fathers, may
encourage them to hope well.

As upon all that Jehovah hath bestowed on us. He em-
ploys the particle of comparison, As, in order to shew that in -
adversity we ought instantly to remember those benefits
which the Lord bestowed on his people, as if they were
placed before our eyes, though they appear to be buried by
extreme old age; for if they do not belong to us, the re-
membrance of them would be idle and unprofitable.

He confirms this also by saying on us. Because the Jews
were members of the same body, he justly reckons them the
descendants of their grandfathers and other ancestors.
Isaiah did not, indeed, experience those benefits which he
mentions; but because they had been bestowed on the Church,
the fruit of them came partly to himself, because he was a
member of the Church. And undoubtedly that communion
of saints which we profess to believe, ought to be so highly
valued by us, as to lead us to think that what the Church
has received from the hand of God has been given to us; for
the Church of God is one, and that which now is has nothing
separate from that which formerly was.’

In the multitude of kindness toward the house of Israel.

1 «Here the Prophet, in the person of a captive Jew, makes a grateful
acknowledgment of the manifold mercies bestowed on their nation from
the time that he first took them into favour, the thoughts of which served
to keep up their spirits, and made them hope that some time or other he
would be mindful of them, and redeem them, as he did their forefathers.”
— White.

OHAP. LXIIt. 8. COMMENTARY ON ISAIAH, 845

By these words Isaiah more fully explains his meaning.
Since therefore the Lord shewed himself to be kind and
bountiful toward his people, we ought to hope for the same
thing in the present day, because we are “ fellow-citizens,”
and members of the very same Church. (Eph. ii. 19.)
Although we feel that God is angry with us on account of
our sins, yet our hearts ought to be encouraged by hope and
armed by confidence ; because he cannot forsake his Church.
Yet it ought to be carefully observed, that the Prophet ex-
tols and magnifies in lofty terms the mercy of God, that we
may know that the foundation of our salvation and of all
blessings is laid on it ; for this excludes the merits of men,
that nothing may in any way be ascribed to them.

That this doctrine may be better understood, we must
take into account the time of which Isaiah speaks. At that
time righteousness and godliness chiefly flourished ; for
although the people were exceedingly corrupted, yet Moses,
Aaron, and other good men, gave illustrious examples of un-
blamable and holy lives. .Yet the Prophet shews that all
the blessings which the Lord bestowed on Moses and others
ought to be ascribed, not to their merits, but to the mercy
of God. But what are we in comparison of Moses, that we
should deserve anything from God? This repetition, there-
fore, of kindness, mercies, and compassions, as it raises feeble
minds on high, that they may rise above stupendous and
formidable temptations, ought also to remove and swallow
up all thought of human merits.

8. For he said, Surely they are my people. He mentions
the election of the people, and represents God as speaking
of it, that we may keep in view the end of our calling, that
he wished to have a peculiar people, who should call upon
him. And yet he accuses the people of ingratitude, in having
disappointed God of his expectation ; not that the Lord can
be deceived, for he clearly foresaw what they would become,
and also declared it (Deut. xxxii. 15) by Moses ; but Scrip-
ture speaks in this manner, when it is altogether owing to the
ingratitude of men that they disappoint God, as we formerly
saw, “I looked that it should yield grapes, and it hath
yielded wild grapes.” (Isa. v. 4.) Nor does he treat of God’s

346 COMMENTARY ON ISAIAH. CHAP. LXIII. 9.

secret decree, but speaks after the manner of men about the
mutual consent between God and believers, that all to whom
he deigns to offer himself as their Father, may answer to
God when he calls; “ for the foundation standeth sure, that
none of the elect shall perish, because the Lord knoweth
who are truly his. (2 Tim. i. 19.)

Children that do not le. We know that the end of our
calling is, that we may lead a holy and blameless life, as the
whole of Scripture testifies, and as we have often stated at
former passages. (Isa. xlili. 21; lv. 5.) Justly, therefore,
does the Lord say that he elected the people, that they might
be holy and true, that he might have children who were
averse to falsehood and vanity. But the people did not keep
their promise, and were far removed from that simplicity
which they ought to have followed; for everything was full
of deceit and hypocrisy. Yet nevertheless he holds out the
hope of pardon, provided that they fly to God and humble
themselves by sincere repentance,

Therefore he became their Saviour. The Prophet shews
what is the chief part of the service of God; namely, to have
a pure and upright heart. Hence it follows that God for-
sakes us, because we are treacherous and are covenant-
breakers. Seeing therefore that this people took pleasure in
their vices, it was proper first to convict them of their un-
belief, that being afterwards converted to God, they might
find him to be their Saviour.

9. In all their affliction he was afflicted. He enlarges on
the goodness of God toward his people, and shews that he
was kind to the fathers, so long as they permitted themselves
to be governed by him, and was so careful about them that
he himself bore their distresses and afflictions. By speaking
in this manner, he declares the incomparable love which
God bears toward his people. In order to move us more
powerfully and draw us to himself, the Lord accommodates
himself to the manner of men, by attributing to himself all
the affection, love, and (cuyaGeia) compassion which a
father can have. . And yet in human affairs it is impossible
to conceive of any sort of kindness or benevolence which he
does not immeasurably surpass.

CHAP. LXIII. 9. COMMENTARY ON ISAIAU. 347

I acknowledge that xd (lo) with & (aleph) literally signi-
fies not ; and therefore I do not altogether reject a different
interpretation, that the people in their afflictions were not
afflicted, because God always applied some remedy to alle-
viate their sorrows. But since N, (aleph,) in many passages,
is manifestly changed into }, (vau,) learned commentators
justly, in my opinion, view it as equivalent to the pronoun
17, (lo,) to him. In this sense the Prophet testifies that
God, in order to alleviate the distresses and afflictions of his
people, himself bore their burdens; not that he can in any
way endure anguish, but, by a very customary figure of
speech, he assumes and applies to himself human passions.’

And the angel of his face saved them. Of the care which
he took of them he next explains the effect, by saying that
he always delivered them by the hand of his angel, whom he
calls “the angel of his face,” because he was the witness of
the presence of God, and, as it were, his herald to execute
his commands; that we may not think that angels come
forth of their own accord, or move at their own suggestion,
to render assistance to us; for the Lord makes use of their
agency, and makes known to us his presence by means of
them. Angels can do nothing of themselves, and give no
assistance, except so far as the Lord commissions them “ to
be ministers of our salvation.” (Heb. i. 14.) Let us not,
therefore, fix our whole attention on them, for they lead us
straight to God.

? “In all their distress there was distress to him, or, as the English
Version renders it, ‘In all their affliction he was afflicted” This explana-
tion, with the text on which it is founded, and which is exhibited by a
number of manuscripts and editions, is approved by Luther, Vitringa,
Clericus, Hitzig, Ewald, Umbreit, Hendewerk, and Knobel. It is
favoured, not only by the strong and affecting sense which it yields but by
the analogy of Judges x. 16; x1. 7, in one of which places the same phrase
is used to denote human suffering, and in the other God is represented as
sympathizing with it. The objections to it are, that it gratuitously renders
necessary another anthropopathic explanation; that the natural collocation
of the words, if this were the meaning, would be 12 7¥, (ézdér /0,) as in
2 Sam. i. 26; that the negative is expressed by all the ancient versions :
and that the critical presumption is in favour of the Kethib, or textual
reading, as the more ancient, which the Massorites merely corrected in the
margin, without venturing to change it, and which ought not to be now

abandoned, if a coherent sense can be put on it, as it can in this case.”—
Alexander.

348 COMMENTARY ON ISAIAH. CHAP. LX1I1. 10.

If it be thought preferable to interpret this phrase as de-
scribing the lively image of God, because that angel, being
the leader and guardian of the people, shewed the face of
God as in a mirror, that meaning will be highly appropriate,
And indeed I have no doubt that the office of Saviour is
ascribed to Christ, as we know that he was the angel of
highest rank, by whose guidance, safeguard, and protection,
the Church has been preserved and upheld.

In his love. He shews what was the cause of so great
benefits ; namely, his love and undeserved kindness, as Moses
also teaches. ‘‘ How came it that God adopted thy fathers,
but because he loved them, and because his heart clave to
them?’ (Deut. iv. 37; vil. 7, 8.) Moses wishes to set aside
entirely the lofty opinion which they might entertain of
themselves, because they were proud and haughty, and
claimed more for themselves than they had a right to claim ;
and therefore he shews that there was no other cause for so
great benefits than the absolute and undeserved goodness of
God.

He bore them and carried them. Ue next makes use of
the same metaphor which Moses employs in his song, when
he says that God “carried his people in the same manner as
an eagle bears her young on her wings.” (Deut. xxxii. 11.)
Or perhaps some may choose to refer it to sheep, as we
have seen elsewhere, “ He will lead those that are with —
young.” (Isa. xl. 11.) Yet it is more natural to view this
as a comparison to a mother, who not only carries the child
in the womb, but rears it till it arrive at full strength. The
meaning may be thussummedup. “ The people experienced
the grace of God, not only once, when they were redeemed,
but during the whole course of their life, so that to him alone
ought to be ascribed all the benefits which they have received.”
And therefore he adds—

All the days of the age ; that is, in an uninterrupted suc-
cession of many years; for God is not wearied in doing
good, nor is it only to a single age that he shews his kindness ;
for he has never ceased to adorn and enrich his Church with
various gifts.

10. But they were rebellious. The Prophet now comes

A
a.

CHAP. LXIII. 11. COMMENTARY ON ISAIAH. 349

down to the second clause, in which he states that the Lord
ceased to shew kindness to his people, because they revolted,
and turned aside from him. The question turns on this
point: “God exercised his kindness towards our fathers for
a long time ; why do not we experience the same kindness ?
Is he unlike himself?’ By no means; but we ourselves, by
our rebellion, refuse and even drive away his goodness. Yet
the Prophet not only accuses the men of his own age, but
likewise condemns former ages. We see how, even when
they had Moses for their leader, they murmured against God
and rebelled. (Exod. xvii. 2; Num. xi. 1; xx. 3.)

Therefore he became an enemy to them. He shews that
the effect of their rebellion was, that God, who had loved
them tenderly, yet, in consequence of their obstinacy, “ be-
came an enemy to them.” Let them accuse themselves,
therefore, for suffering the punishment of their transgres-
sions ; for God is by nature disposed to shew kindness,
and nothing is more agreeable to him than to bestow his
favours.

And they provoked his Holy Spirit. Weare said to irritate
“the Holy Spirit” by our wickedness; and this form of
expression, after the manner of men, is intended to produce
in us stronger abhorrence against sin, which provokes God’s
wrath and hatred. Now, since it is the same Spirit that
performs the work of our salvation, the Prophet suggests
that God is alienated from us by our sins, which break
asunder the bond of union. To this belongs the exhortation
of Paul, ‘Grieve not the Spirit of God, by whom ye have
been sealed to the day of redemption.” (Eph. iv. 30.) It
ought also to be observed here, that we have no reason for
blaming men, who hate and persecute us, seeing that the
Lord makes war with us, and punishes our transgressions by
their hand. We ought therefore to accuse and condemn
our transgressions ; for they are the cause of all the evils
which we endure.

11. And he remembered the days of old. This is the design
of the chastisement, that the people may be roused from
their lethargy, and may call to remembrance those things
which they had formerly forgotten ; for we are so intoxicated

350 COMMENTARY ON ISATAH. CHAP, LXIII. i].

by prosperity that we altogether forget God. And therefore
chastisements bring back this thought, which had been de-
faced in us, “ Where is God who bestowed so many benefits
on our fathers?” For I refer these things to the past. time ;
and therefore I have translated ody (gnolam) “of old,”
and not “of the age,’ which would be unsuitable to this
passage, seeing that he mentions those times in which Moses
governed the people of God. Wherefore, the true meaning
is, that the Jews, being wretchedly oppressed, thought of
“the times of old,” in which the Lord displayed his power
for defending his people. As to the opinion of some com-
mentators, who refer it to God, as if he contended with the
wickedness of the people, because he chose rather to bestow
his favours improperly on ungrateful persons, than not to
complete what he had begun, it appears to be too harsh and
unnatural ; and therefore the Prophet rather utters the
groans and complaints of a wretched people, when they
have learned from chastisements how miserable it is to lose
God’s protection. | |

’ With the shepherd of his flock. By “the shepherd” he
means Moses, and I see no good reason for translating it in
the plural rather than the singular number.’

That put his Holy Spirit in the midst of him. He de-
scribes also the manner; namely, that he endowed him with
a remarkable grace of the Holy Spirit; for “to put the |
Spirit in the midst of him” means nothing else than to
display the power of his Spirit. Others prefer to view it as
referring to the people; and I do not object. to that opinion.
But when the Lord chose Moses, and appointed him to be
the leader of the whole people, in him especially the Lord
is said to have “put his Spirit.” Now, he gave his Spirit to
him for the benefit of the whole people, that he might be a
distinguished minister of his grace, and might restore them

1 Our author refers to a different reading, "VY, (rdgneé,) the construct
plural, instead of NY, (rdgnéh,) the construct singular of AY, (rdgnzh.)—
Ed. “Nearly sixty manuscripts and forty editions read ‘)7 (régné) in
the plural, which may then be understood as including Aaron, (Psalm
Ixxvil. 20,) and, as Vitringa thinks, Miriam, (Mic. vi. 4,) or perhaps the
seventy elders, who are probably referred to in the last clause as under a
special divine influence. (See Num. xi. 17. Compare Exod. xxxi. 3;
xxxvy. 31.)”—Alexander.

CHAP. LXIII. I 4. COMMENTARY ON ISATAT. 351

to liberty. Atthe same time, the power of the Spirit of God
was seen in the midst of the whole people.

12. Who led them. Were he goes on to describe the mira-
culous deliverance of the people, who were led out of Egypt
under the guidance of Moses ; and he goes on to relate the
complaints which might occur to the minds of the afflicted
Jews. Here we see two things connected ; namely, the right
hand of Moses and the arm of God’s majesty. The Lord
employs the labours and ministry of men in such a manner
that his praise and glory must not be in any degree dimin-
ished or obscured; for, while these things are transacted
under Moses as the leader, everything is ascribed to God.
Just as, when the ministers of the Gospel are said to “ for-
give sins,” (John xx. 23,) which nevertheless belongs to God
alone, does this detract from his authority and majesty?
Not at all; for they are only his instruments, and lend their
labour to God, to whom the undivided praise ought to be
rendered. And indeed, what could the hand of a single man
have accomplished, if it had not been wielded by the arm of
God ?

Accordingly, he expressly adds the design, that God per-
formed miracles at that time, in order that he might gain for
himself an everlasting name ; and if we are not at liberty to
deprive him of this, it will not be lawful to transfer to man
even the smallest portion of praise.

13. Who made them walk through the depths. These things
are added for the purpose of setting that benefit in a stronger
light. He likewise brings forward comparisons, in order to
describe that extraordinary power of God: “Asa horse in
the desert, As a beast into a plain ;’ that is, he led out
his people as gently as if one were leading a horse into a
plain. By the word “desert” is not meant the wilderness
of Paran in which the people dwelt forty years; but, in
accordance with the ordinary usage of the Hebrew tongue,
it denotes pasture, in which herds and flocks wander at large.
This is still more evident from the following verse,—

14, Asa beast into a plain. Here, instead of “ desert,”
he makes use of the word “plain ;’ and the same meaning
is drawn from what he says, that “ the people walked through

e

352 COMMENTARY ON ISAIAH. OHAP, LXI111. 15,

the depths without stumbling, as horses are wont to do in
the desert.” Ina word, he informs them that the Red Sea
was no obstacle to the people marching through the midst
of the depths, as if they were walking on level ground.

A glorious name. This is inthe same sense that he called
it a little before “an everlasting name.” The people now
argue with God, that if he once wished to obtain “a glorious
name,” he must not now throw away all care about it ; other-
wise the remembrance of the benefits which he formerly be-
stowed on the fathers will be entirely blotted out.

15. Look down from heaven. After having, in the name
of the whole people, related the benefits of former times, he
now applies this to the present subject, and entreats the Lord
to pay regard to his people.

Behold from the habitation of thy holiness. By these words
he means that the power of God is not diminished, though
this does not always appear ; for we must supply a contrast,
that God at that time might be said to be concealed, and
did not’shew himself to them as he had shewn himself to
the fathers. ‘“ Although, therefore, we do not see thee, O
Lord, and although thou hast withdrawn from us as if thou
wert shut up in heaven, so that thou mayest seem to have
altogether ceased to care about us, yet ‘look down from
heaven, and from thy habitation’ behold our distresses.” Be-
lievers must differ from unbelievers in acknowledging a
powerful and kind God, even when they perceive no tokens
of his power or kindness ; and thus, even when he is at a
great distance, they nevertheless call on him ; for God never
ceases to care about his people, (1 Peter v. 7,) since he
governs unceasingly every part of the world.

Where is thy zeal? By these questions believers appear
in some measure to reproach God, as if he were not now
moved by any affection toward them, or as if his power were

1 «Jn these three verses the Prophet sets forth the care he had of his
people, leading them as it were by his hand, that they might not fall and
hurt themselves, dividing the Red Sea before them, and conducting them
as safely through the dangerous passage, as a horse which treads on plain
even ground is in no danger of falling, or as a beast heavy laden goes down
a steep precipice warily, with a great deal of caution every step it takes;
so the Lord led his people gently through the wilderness, and caused them
at last to rest in the pleasant valleys of Canaan.”— White.

CHAP. LXII. 16. COMMENTARY ON ISAIAH. 353

diminished ; but the Prophet’s meaning is different ; for in
thus extolling those benefits, his object is, as I have already
remarked, to confirm the hope of believers for the future,
that they may know that God is always like himself, and
will never lay aside his care about his people. This will ap-
pear more clearly from what follows.

The multitude of bowels and of compassions denotes God’s
vast goodness ; for God displays and opens up his bowels, so
to speak, when he exercises toward us bounty and kindness,
which truly is so great that we cannot praise it in adequate
language. Nor is it a new thing that believers, when op-
pressed by grief, expostulated familiarly with God for shut-
ting up his bowels. They do indeed hold by this principle,
that God is always compassionate, because he does not change
his nature; and though they impute it to their sins that
they do not experience him to be compassionate, yet, that
they may not sink into despair, they ask how it is possible
that God should treat them with severity, and, as if he had
forgotten his natural disposition, should shew nothing but
tokens of absolute displeasure ?*

16. Surely thou art our Father. God permits us to reveal
our hearts familiarly before him ; for prayer is nothing else
than the opening up of our heart before God ; as the greatest
alleviation is, to pour our cares, distresses, and anxieties into
hisbosom. “ Roll thy cares on the Lord,” says David. (Ps.
xxxvii. 5.) After having enumerated God’s benefits, from
which his goodness and power are clearly seen, so that it is evi-
dent that it is nothing else than the sins of men that hinder
them from feeling it as formerly, he returns to this considera-
tion, that the goodness of God is nevertheless so great as to
exceed the wickedness of men. He calls God a Father in the
name of the Church ; for all cannot call him thus, but it is the
peculiar privilege of the Church to address him by a father’s
name. Hence it ought to be inferred that Christ, as the
first-born, or rather the only-begotten Son of God, always
governed his Church ; for in no other way than through him

* Luther’s version runs thus,—Deine grofe hergliche Barmbergigheit Halt sich
hart gegen mich. “Thy great compassionate loving-kindness deals hardly
with me.”— Ed.

VOL. IV. Z

354 COMMENTARY ON ISAIAH. CHAP, Lxit. 16.

can God be called Father. And here we again see that be-
lievers do not contend with God, but draw an argument from
his nature, that, by conquering temptation, they may strive
to cherish good hope.

Though Abraham do not know us. Here a question arises,
Why does he say that the patriarch does not know the
people? Jerome thinks that this is done because they were
degenerated, and therefore were unworthy of so high an
honour; but that interpretation appears to me to be ex-
eeedingly unnatural. The true meaning is, “Though our
fathers deny us, yet God will reckon us as children, and will
act toward us as a Father.”

They who say that Abraham and other believers care no
more about the affairs of men, torture by excessive ingenuity
the words of the Prophet. I do not speak of the fact itself,
but I say that those words do not prove that the saints have
no care about us. The natural and true meaning is, “O
Lord, that thou art our Father will be so sure and so firmly
established, that even though all parentage and all relation-
ship should cease among men, yet thou wilt not fail to be
our Father. Sooner shall the rights of nature perish than thou
shalt not act toward us as a Father, or the sacred adoption
shall be infringed, which was founded on thy unchangeable
decree, and ratified by the death of thine only-begotten Son,”

‘Yet we may infer from this that holy men present them- -
selves before God, and pray to him, in such a manner as not
to look at any intercessions of others; for they are com-
manded to pray so as to rely on God’s fatherly kindness, and
to lay aside every other confidence. And if the Prophet did
not instruct the Jews, in order that God might listen to

1 «The meaning cannot be that Abraham and Israel are ashamed of us
as unworthy and degenerate descendants, as Piscator understands it; or
that Abraham and Israel cannot save us by their merits, as Cocceius un-
derstands it; or that Abraham and Israel did not deliver us from Egypt,
as the Targum understands it; or that. Abraham: and Israel, being now
dead, can do nothing for us, as Vitringa and the later writers understand
it. The true sense of the verse, as it appears to me, is that the Church or
chosen people, although once, for temporary reasons, co-extensive and
coincident with a single race, is not essentially a national organization but
a spiritual body. Its father is not Abraham or Israel, but Jehovah, who
is and always has been its Redeemer, who has borne that name from ever-
lasting.” — Alexander.

CHAP. Lx1ut, 17. COMMENTARY ON ISAIALL. | 855

them, to turn their mind to Abraham and Jacob, to whom
promises so numerous and so great had been given, assuredly
much less ought we to resort to Peter, and Paul, and others ;
for this is not a private prayer offered by a single individual
or by a few persons, but the public and universal prayer of
the whole Church, as if the Prophet laid down a general
form. Besides, our confidence ought to be founded on God’s
favour and kindness as a Father, so as to shut our eyes on
all the intercessions of men, whether living or dead. In a
word, believers profess that they do not gaze around in all
directions, but rely on God alone.

It comes now to a question, Why did he pass by Isaac and
mention in a special manner Abraham and Jacob? The
reason is, that with those two persons the covenant was
more solemnly ratified. Isaac was, indeed, a partaker of
the covenant, but did not receive promises so large and so
numerous.

Our Redeemer. Redemption is here described as a testi-
mony of that adoption ; for by this proof God manifested
himself to be the Father of the people; and therefore boldly
and confidently do believers call on God as their Father,
because he gave a remarkable testimony of his fatherly
kindness toward them, which encouraged them to confidence.
But redemption alone would not have been enough, if a
promise had not likewise been added ; and therefore, as he
once redeemed them, he promised that he would always be
their Father.

From everlasting is thy name. By the word “ everlast-
ing’’ is pointed out the stability and continuance of his
fatherly name, for we did not deserve the name of children ;
but his will, by which he once adopted us to be children, is
unchangeable. Since, therefore, the Lord has an eternal
name, it follows that the title and favour which are con-
nected with that eternity and flow from it, shall be durable
and eternal.”

17. Why didst thou cause us to wander, O Jehovah, from
thy ways? Because these modes of expression appear to be

* “De tout temps.” “Of all time.”
2 « Dureront 4 jamais.” Shall endure for ever.”

356 COMMENTARY ON ISAIAH. CHAP. LXIII. 17.

rough and harsh, some think that unbelievers are here in-
troduced as murmuring against God and uttering blas-
phemies, with the rage and obstinacy of men who are in a
state of despair. But the connection in which these words
occur does not at all admit of that interpretation ; for the
Prophet points out the fruit that would result from the
calamities and afflictions of the Jews, because, having been
subdued and tamed, they no longer are fierce or indulge in
their vices. They are therefore ashamed that in time past
they departed so far from the right way, and they acknow-
ledge their own fault.

And indeed when they trace their sins to the wrath of
God, they do not intend to free themselves from blame, or to
set aside their guilt. But the Prophet employs a mode of
expression which is of frequent occurrence ; for in the Serip-
tures it is frequently said that God drives men into error,
(2 Thess. ii. 11;) “gives them up to a reprobate mind,”
(Rom. i. 28;) and “hardens them.” (Rom. ix. 18.) When
believers speak in this manner, they do not intend to make
God the author of error or of sin, as if they were innocent,
or to free themselves from blame; but they look higher,
and rather acknowledge that it is by their own fault that
they are estranged from God and deprived of his Spirit,
and that this is the reason why they are plunged into every
kind of evils.

Those who say that God leads us into error by privation,
that is, by depriving us of his Spirit, do not perceive the ac-
tual design ; for God himself is said to harden and to blind,
when he gives up men to be blinded by Satan, who is the
minister and executioner of his wrath. Without this we
would be exposed to the rage of Satan ; but, since he can
do nothing without the command of God, to whose dominion
he is subject, there will be no impropriety in saying that
God is the author of blinding and hardening, as Scripture
also affirms in many passages. (Rom. ix. 18.) And yet it
cannot be said or declared that God is the author of sin, be-
cause he punishes the ingratitude of men by blinding them
in this manner.

Thus believers here acknowledge that God has forsaken

b.
aa

CHAP. LXIII. 1 7. COMMENTARY ON ISATAH, 357

them, but that it is by their own fault ;1 and they acknow-
ledge God’s righteous vengeance against them. In like
manner, when Moses says that “God hath not hitherto given
to the people eyes to see and a heart to understand,” (Deut.
xxix. 4,) he does not lay the blame on God, but reminds the
Jews whence they should seek to obtain a remedy for that
stupidity of which they had been convicted. Yet it may
appear as if here they aimed at something else, by inquiring
into the cause and remonstrating with God, that he ought to
have acted differently towards them and treated them less
harshly. But I reply, that believers always look at the
goodness of God, even when they acknowledge that they
suffer justly on account of their sins.

Some refer these words to the captivity ; as if believers
complained that God permitted them to languish so long in
captivity. As if he had said, “ The chief cause of their ob-
stinacy is, that the Lord does not permit them to partake of
his grace.” Believers are troubled by a dangerous tempta-
tion, when they see wicked men pursuing their career with-
out being punished, and are almost driven by it to despair ;
as it is beautifully expressed by David. (Ps. exxy. 3.) But
I think that the Prophet’s meaning is more general ; for
believers acknowledge that they “wandered,” because they
were not governed by the Spirit of God; and they do not
expostulate with God, but desire to have that Spirit, by
whom their fathers were guided, and from whom they ob-
tained all prosperity.

And hast caused our heart to depart from thy fear.
men, (taékshidch,) is rendered by some, hast hardened ;
but as that would not agree with the words, “in thy fear,”
I have preferred to translate it, “ Hast caused to depart ;”
for MW), (kdshach,) also signifies “to remove and place at a
distance.”

Return on account of thy servants. Some think that these
words relate to the whole people, as Scripture frequently
gives the appellation of “servants of God” to all the citizens
of the Church. But I think that they relate literally to
Abraham, Isaac, and Jacob, and that is much more proba-

' « Mais leur peché en est cause.” “But their sin is the cause of it.”

358 COMMENTARY ON ISAIAH. OHAP. LXIII. 17.

ble; not that the people relied on their intercession, but
because the Lord had made a covenant with them, which
they should transmit from hand to hand to their posterity.
Thus they do not hold out these patriarchs as men, but as
ministers and depositaries or messengers of the covenant
which was the foundation of their confidence. In the same
manner, in that psalm, ‘‘ Lord, remember David,” (Ps. ¢xxxii.
1,) the name of the dead patriarch is mentioned to God, not
because the saints thought that he would be their interces-
sor, but that the promise given to a single individual, as to
establishing the kingdom in his family for ever, belongs to
the body of the people.

The Papists eagerly seize on these words, as if they were
a proof of the intercessions of the saints. But how easy it
is to reply may be easily seen from the true interpretation ;
for the fathers are mentioned, not because they had a right
to obtain anything for them, or because they now intercede,
but because with them was formed a gracious covenant, which
belongs not only to themselves, but to all their posterity.

To the tribes of thine inheritance. I have added the pre-
position 70, which was understood, in order that the mean-
ing might be more easy and obvious. It is a customary form
of expression among the Hebrews, “ Return the tribes,” in-
stead of “ Return to the tribes ;” as if he had said, “ Return
to a state of friendship with thy people.” Hence it is eyi-
dent that what was formerly said had no other object than
that the people urged God to the exercise of mercy by re-
presenting to God their distresses and calamities. And in
this manner we must come to God; that is, by recounting
former benefits and laying before him our afflictions, if we
desire to be delivered from them.

He employs the word Inheritance, because God hath
chosen that people to be his heritage; as if he had said,
“Where shall thy people be, if we perish?” Not that the
Lord was bound to that people, but that he had given his
promise to them. Accordingly, the people venture to remind
God of his promise and to offer earnest prayer, because he had

* © Mais d’autant qu'il leur avoit juré fidelité.” “But because he had
sworn to be faithful to them.”

CHAP, LX1II, 19. COMMENTARY ON ISAIAH. 359

laid himself under a voluntary obligation both to the fathers
and to posterity. Now, since all the promises are ratified
and confirmed in Christ, (2 Cor. i. 20,) and since we possess
the reality of all things, we ought to be fortified by stronger
confidence ; for not only was the covenant made in his hand,
but it was ratified and sealed by his blood. To the ancient
fathers also he was indeed the Mediator, but we have every-
thing clearer and plainer; because they were still kept
amidst the darker shadows.

18. For a litile time. It is wonderful that the people
should call it “a little time ;” for fourteen hundred years
had elapsed since the people began to possess that land. But
we must take into account the promise by which he said that
the seed of Abraham should have it as an everlasting inheri-
tance ; and therefore that was a short time, when compared
with eternity. (Gen. xvii. 8; xlviii. 4.) Believers, there-
fore, represent to God the shortness of that time; not that
they accuse him of insincerity, but that he may remember
the promise and covenant, and may have more regard to his
own goodness than to the chastisements which they justly
deserved. Thus the ancient Church complains that “her
strength was weakened in the journey, that her days were
shortened, and prays that she may not be cut off in the
middle of her course,” (Ps. cii. 23, 24,) that is, because the
fulness of age depended on the coming of Christ.

Our adversaries have trodden down thy sanctuary. This
was a much heavier complaint, that wicked men had pro-
faned the land which the Lord had consecrated to himself.
Undoubtedly this was far more distressing to the people than
the rest of their calamities, and justly ; for we ought not to
care so much about ourselves as about religion and the worship
of God. And this is also the end of redemption, that there

‘may be a people that praises the name of the Lord and

worships him in a right manner.

19. We have been of old. The words of the Prophet admit
of two meanings. Some view this passage in such a light as
if the people argued with God on this ground, that they were
elected at that time when the rest of the nations were re-
jected, and that this covenant was ratified “from of old,”

360 COMMENTARY ON ISAIAH. CHAP. LXIV.
that is, for a long period. Another meaning, which I prefer,
is this, that the people argue with God, and complain that
they seem as if they did not differ at all from unbelievers ;
that is, because they receive from him no assistance or relief
in adversity, which is unreasonable and improper. This
statement is remarkable and worthy of notice; for, whenever
we are oppressed beyond measure with adversity, we are per-
mitted to complain to God, andto represent to him our calling,
that he may render assistance, and shew how wide a differ-
ence there is between us and strangers.

On whom thy name hath not been called. This is of the
same import with what goes before ; for it means that the
calling of God must not be made void. And indeed the Lord
does not wish that we should call upon him in vain; for
prayers would be unprofitable and useless, if the Lord took
no care of us. Now, the Church is distinguished by this
mark, that “his name is called upon her.’ Unbelievers
cannot call upon him; for there is no access to him but
through the word, of which they have no knowledge; and
therefore, wherever there is faith, there is also calling on
him ; and if there be no faith, it is certain that there is no
hope or confidence.

CHAPTER LXIV.

1. Oh that thou wouldest rend 1. O si (vel, Si forte) disrumpas

the heavens, that thou wouldest
come down, that the mountains
might flow down at thy presence ;

2. As when the melting fire
burneth, the fire causeth the waters
to boil; to make thy name known
to thine adversaries, that the nations
may tremble at thy presence!

3. When thou didst terrible things
which we looked not for, thou camest
down, the mountains flowed down at
thy presence.

4. For since the beginning of the
world men have not heard, nor per-
ceived by the ear, neither hath the
eye seen, O God, besides thee, what
he hath prepared for him that wait-
eth for him.

ceelos; descendas, et a facie tua
montes diffluant !

2. Tanquam incendio ignis lique-
factionum, ignis aquas ebullire fecit,
ad manifestandum nomen tuum hos-
tibus tuis ; a facie tua gentes treme-
bant. :

3. Cum faceres terribilia, quee non
expectavimus, descendisti; a facie
tua montes defluxerunt.

4. A seculo non audiverunt, neque
auribus perceperunt ; oculus non vi-
dit Deum preeter te, qui faciat (vel,
Deus que facit) expectanti se.

CHAP. LXIV. |.

5. Thou meetest him that rejoiceth
and worketh righteousness; those
that remember thee in thy ways:
behold, thou art wroth ; for we have
sinned : in those is continuance, and
we shall be saved.

6. But we are all as an unclean
thing, and all our righteousnesses
are as filthy rags; and we all do fade
as a leaf; and our iniquities, like the
wind, have taken us away.

7. And there is none that calleth
upon thy name, that stirreth up
himself to take hold of thee: for
thou hast hid thy face from us, and
hast consumed us, because of our
iniquities.

8. But now, O Lord, thou art our
Father: we are the clay, and thou
our potter ; and we all are the work
of thy hand.

9. Be not wroth very sore, O Lord,
neither remember iniquity for ever :
behold, see, we beseech thee, we are
all thy people.

10. Thy holy cities are a wilder-
ness, Zion is a wilderness, Jerusalem
a desolation.

11. Our holy and our beautiful
house, where our fathers praised
thee, is burnt up with fire: and all
our pleasant things are laid waste.

12. Wilt thou refrain thyself for
these things, O Lord? wilt thou hold
thy peace, and afflict us very sore?

1. O that thow wouldest rend the heavens !

sib (lz) appears to me,

COMMENTARY ON ISATAH.

361

5. Occurristi letanti et facienti
justitiam. In viis tuis recordaban-
tur tui; ecce tu iratus es, et nos
peccavimus ; in ipsis seculum, et sal-
vabimur (vel, saluti swmus).

6. Et fuimus quasi immundus nos
omnes, et tanquam vestimentum in-
quinatum omnes justitie nostre. Et
decidimus instar folii omnes nos; et
iniquitates nostre, quasi ventus,
abstulerunt nos.

7. Non est qui invyocet nomen
tuum, nec qui se excitet ut te appre-
hendat ; quia abscondisti faciem
tuam a nobis, et tabescere nos fe-
cisti in manu iniquitatis nostre.

8. Et nunc, Iehova, tu es pater
noster ; nos lutum, et tu figulus nos-
ter; opus, inquam, manuum tuarum
sumus omnes,

9. Ne irascaris, Iehova, ultra
modum; ne in seculum memineris
iniquitatis. Ecce respice, queeso ;
nos omnes populus tuus sumus.

10. Urbes sanctitatis tuee fuerunt
desertum ; Sion desertum fuit, Ieru-
salem solitudo.

11. Domus sanctuarii nostri, et
glorie nostri, in qua te celebrarunt
patres nostri, fuit in combustionem
ignis; et omnia nostra desiderabilia
in vastationem.

12. An super his te continebis,
Iehova? ‘Tacebis, et affliges nos
ultra modum ?

The particle

in this passage, to denote a wish ;

for, although it has many significations, yet the context
shews that this signification is more appropriate to this pas-
sage than any other. Here believers burst forth into ear-
nest prayer, as usually happens, when in sore adversity we
do not find plain terms to be sufficiently forcible for our pur-
pose.

God is said to “ rend the heavens,” when he unexpectedly
gives some uncommon and striking proof of his power; and
the reason of this mode of expression is, not only that men,
when they are hard pressed, commonly look up to heaven,

3862 COMMENTARY ON ISAIAH. CHAP, LXIV. 2,

from which they expect assistance, but that miracles, by in-
terrupting the order of nature, open up for themselves an
unusual path. Now, when God renders no assistance, he
appears to be shut up in heaven, and to disregard what is
taking place on earth. For this reason he is said to open
and “rend the heavens,” when he holds out to us some tes-
timony of his presence ; because otherwise we think that he
is at a great distance from us.

That thou wouldest come down. This expression, like the
former, is adapted to the estimation of our flesh; for God
does not need to move from one place to another, but accom-
modates himself to us, that we may understand those sub-
jects better.’ (Gen. xi. 5; xviii. 21.)

Let the mountains flow down. That is, “ Let thy majesty
be openly displayed, and let the elements, struck by the
perception of it, yield and obey.” (Ps. xviii. 11.) This will
appear more plainly from what immediately follows.

2. As by the burning of a melting fire,’ the fire hath made
the water to bowl. All this might be read either in the future
or in the subjunctive ; as if he had said, “O Lord, if thou
camest down, the nations would tremble at thy presence ;
thine enemies would instantly be melted away.” But Il
think that the translation which I have given is more simple ;
for it is very certain that the Prophet here alludes to Mount
Sinai, where the Lord openly revealed himself to the people.
Hence we see also the gross absurdity of the division of this
chapter ;® since those events are related in support of that
prayer which ought rather to have been placed at the be-
ginning of the chapter.’

We have formerly seen that the prophets, when they re-

‘ « Afin que nous comprenions mieux ce qui nous est dit de luy.”
“ That we may understand better what is said to us about him.” _

2 « Comme par feu ardent qui fait fondre.” As by a burning fire that
melteth.”

§ Calvin alludes to the fact, that, in the Hebrew Bible, the last verse of
chapter lxiii. corresponds to what usually is the first verse of chapter Ixiy.
For the convenience of the reader, I have exchanged the author’s arrange-
ment for that which is followed in the English version.—Ed.

* « T have followed our common version, the LXX., Vulgate, and Syriac,
in departing from the Masoretic division of the chapters, according to which

the words (‘O that thou wouldst,’ &c.) are very improperly made to con-
clude chapter lxiii.” Henderson.

OHAP. LXIV.4. ©. COMMENTARY ON ISAIAH. 863

late that God assisted his people, bring forward an instance
in the history of redemption." Whenever therefore the pro-
phets mention this history, they include all the benefits that
were ever bestowed by God on his people; not only when
he delivered them from the tyranny of Pharaoh, when he
appeared to them in Mount Sinai, but also when, during
forty years, he supplied them with all that was necessary in
the wilderness, when he drove out their enemies, and led
them into the possession of the land of Canaan. Ina word,
they include all the testimonies by which he formerly proved
himself to be gracious to his people and formidable to his
enemies. |

He says that “the melting fire made the waters boil,”
because, contrary to custom, fire and lightning were mingled
with violent showers; as if he had said that the fire of God
melted the hardest bodies, and that the waters were con-
sumed by its heat. To the same purpose is what he adds,
that “the mountains flowed at his presence ;” for he opened
up a passage for his people through the most dreadful ob-
stacles.

3. Terrible things which we did not look for. Hesays that

the Israelites saw what they did not at all expect; for,

although God had forewarned them, and had given them
experience of his power in many ways, yet that alarming
spectacle of which he speaks goes far beyond our senses and
the capacity of the human mind.

4. From of old they have not heard. This verse confirms
what has been already said, that believers do not here ask
anything strange or uncommon, but only that God may
shew himself to be to them what he formerly shewed himself
to be to the fathers, and that he may continue to exercise
his kindness, and that, since he has been wont to assist his
people, and to give them undoubted tokens of his presence,
he may not cease in future to cause his strength and power
to shine forth more and more brightly. He represents
believers as praying to God in such a manner that they
strengthen themselves by the remembrance of the past, and

1 « En Vhistoire de la deliverance d’Egypte.” “In the history of the
deliverance from Egypt.”

364 COMMENTARY ON ISATAH, OHAP. LXIV. 4.

betake themselves with greater courage to God’s assist-
ance, |

Eye hath not seen a God besides thee. The Prophet’s design
unquestionably is, to celebrate God’s immense goodness, by
relating the numerous benefits which he bestowed upon his
people in ancient times; and this kind of praise is highly
magnificent, when, rising to rapturous admiration of them,
he exclaims that there is no God besides him, and that those
things which the Lord has carried into effect for the sake of
his people are unheard-of and uncommon. But there are
two ways in which these words may be read, for 7X
(elohtm) may either be in the accusative or in the vocative
case. ‘O Lord, no one hath seen besides thee what thou
doest for them that wait for thee.” _But another reading
is more generally approved, “ No one hath ever seen or ever
heard of such a God.” Yet in this reading we must supply
the particle of comparison, as ; for otherwise the sentence
would be incomplete. The verb MWY" (ydgndsch) is put
absolutely, “No ear hath heard, and no eye hath seen, such
a God as doeth such things.” And thus God is distinguished
from idols, from which superstitious men imagine that they
obtain all good things; for they are the mere inventions of
men, and can do neither good nor harm, seeing that God
bestows on his worshippers benefits of every kind.

Paul appears to explain this passage differently, and to
torture it to a different purpose, and even quotes it in differ-
ent words, that is, because he followed the Greek version.
(1 Cor.ii.9.) In this respect the Apostles were not squeamish ;
for they paid more attention to the matter than to the words,
and reckoned it enough to draw the attention of the reader
to a passage of Scripture, from which might be obtained
what they taught. As to the addition which Paul appears
to have made of his own accord, “‘ Nor hath entered into the
heart of man what God hath prepared for them that love
him,” he did so for the purpose of explanation; for he added
nothing that does not fully agree with the Prophet’s doctrine.

That we may understand better how thoroughly he agrees
with the Prophet, we must understand his design. In that
passage he treats of the doctrine of the Gospel, which he

CHAP. LXIV. 4. COMMENTARY ON ISAIAH. 365

demonstrates to surpass the capacity of the human under-
standing ; for it contains knowledge that is widely different
and far removed from the perception of our flesh, and, in
short, is “hidden wisdom,” so that Paul is justly led to view
it with astonishment. And as the Prophet, when he takes
into consideration the wonderful acts of God’s kindness, ex-
claims, like one who is lost in amazement, that nothing like
this was ever heard of; so, in the most excellent of all bene-
fits, namely, that in which Christ is offered to us by the
Gospel, we may exclaim in the same manner, “O Lord, what
thou bestowest on thy people exceeds all the capacity of the
human mind: no eye, no ear, no senses, no mind can reach
such loftiness.” Thus Paul applies this passage admirably
to his reasoning, and does not make an improper use of the
statement made by the Prophet when he elevates above the
world that peculiar grace which God bestows on his Church.

There remains but one difficulty, namely, that Paul applies
to spiritual blessings what the Prophet here says about bless-
ings of a temporal nature. But we may say that Isaiah here
looks merely at the cause of God’s benefits, though he has in
his eye the condition of the present life ; for all the benefits
that we receive from God, for the sake of food and nourish-
ment, are proofs of his fatherly kindness toward us ; and it is
the peculiar excellence of faith, to rise from visible favours to
those which are invisible. Although therefore the Prophet
appears to speak of external deliverance and other benefits
of this life, yet he rises higher, and looks chiefly at those
things which belonged especially to the people of God. What
stupidity would it be, if, while we enjoy God’s benefits, we
did not consider the fountain itself, that is, his fatherly
kindness! Ordinary favours are enjoyed indiscriminately
by the good and the bad; but that favour with which he
embraces us belongs especially to citizens. The consequence
is, that we do not merely observe those things which fall
under the senses of men, but contemplate the cause itself.
Although therefore neither eyes nor ears reach so far as to
comprehend the grace of adoption, by which the Lord testi-
fies that he is our Father, yet he reveals it by the testimony
of his Spirit.

366 COMMENTARY ON ISAIAH. CHAP, LXIV. 5.

It is even probable that the Prophet, when he spoke of a
particular instance of God’s kindness, was elevated, by means
of it, to a general reflection ; for, in considering God’s works,
it was frequent and customary for good men to pass from a
single instance to the whole class. In that way might this
single but remarkable instance of the divine goodness raise
the mind of the Prophet to so high a pitch as to meditate
on that infinite abundance of blessings which is laid up for
believers in heaven. We even see clearly that this commen-
dation includes the gracious covenant by which God adopted
the children of Abraham into the hope of eternal life. (Gen.
xvii, 7.) What has been said amounts to this: “ Seeing that
the goodness and power of God are so great, we have no rea-
son to distrust him; but we ought to place our confidence in
him, so as to hope that he will assuredly assist us.’ And
such is the design of those excellent benefits which are here
mentioned by the Prophet. 7

5. Thow hast met. He proceeds with the same subject ;
for the people deplore their hard lot, that they feel no alle-
viation in their adversity, although formerly God was wont
to stretch out the hand to the fathers. Believers, therefore,
speak in this manner: “Thou wast wont to meet our fathers ;
now thy face is turned away from us; and thou appearest
to be irreconcilable, because we gain nothing by calling on
thee. Whence comes this diversity, as if thy nature had
been changed, and thou wert now different from what thou
hast been?” They next add, and make an acknowledg-
ment, that they are punished justly, because “they have
sinned.” I have formerly stated that nothing is better in
adversity than to remember God’s benefits, and not only
those which we haye ourselves experienced, but likewise
those which are related in Scripture ; for we cannot be armed
by a stronger shield against temptations of every kind.

This verse, in my opinion, is inaccurately explained by
those who think that we eught to read those words as closely
connected, Him that rejoiceth and doeth righteousness, as if
he had said, “ Thou hast met them that willingly serve thee,
and whose highest pleasure is to do what is right.” I think
that rejoicing denotes here those who were glad in prosperity ;

CHAP. LXIV. 5. COMMENTARY ON ISAIAH. 367

for at that time the people were in sadness and mourning,
There is an implied contrast. “ Formerly thou wast wont to
meet the fathers, before they were distressed by any afflic-
tion, and to cheer them by thy approach ; now thou art far
distant, and permittest us to languish in mourning and
grief.”

In thy ways they remembered thee. In accordance with
what he has now said, he adds that they “remembered God,”
because they enjoyed his present grace, and felt that he was
the author and director of their salvation ; and so by “the
ways of God,” he means prosperity ; either that in this way
he was near to them, when he treated them softly and gently
as his children, or because God is by nature inclined to acts
of kindness. But since he said that God was wont to “meet
him that doeth righteousness,” the “remembrance” may
relate to the practice of piety, that is, that they devoted
themselves earnestly to the worship of God; and so it will
be an explanation of the former clause, for the prophets fre-
quently confirm by a variety of expressions what they have
formerly said. To “remember” God, is to be captivated by
the pleasant remembrance of him, so that we shall desire
nothing more, and to place all our happiness in him. There
is nothing that delights us more than the remembrance of
the mercy of God; and, on the other hand, if we feel that
God is angry, the mention of him fills us with alarm.

And we have sinned. The reason is assigned ; for, when
they find that God is so unlike what he formerly was,
they do not murmur against him, but throw all the blame
on themselves. Let us learn from this, that we ought never
to think of the chastisements which the Lord inflicts, without
at the same time calling to mind our sins, that we may con-
fess that we are justly punished, and may acknowledge our
guilt. |
In them is perpetuity. In this passage mbiy (gnolam)
denotes nothing else than “long duration ;” but it may refer
either to “sins” or to “the ways of the Lord.” To sins it
may refer in this way, “ Though we obstinately persisted in
our sins, and deserved that thou shouldst destroy us a thou-
sand times, yet hitherto we have been saved by thy mercy.”

368 COMMENTARY ON ISAIAH. CHAP, LXIV. 6.

If we understand it to relate to “the ways of the Lord,” it
will assign the reason why the people did not perish, because
“the ways of the Lord” are steadfast and perpetual, and his
mercy never comes to an end; and that meaning appears to
me to agree best with this passage. Some supply the words,
that “the age,” or “perpetuity,” is founded on the ways of
the Lord. But I prefer to take the words in their literal
acceptation, as when David says that the Lord “is not angry
but for a moment,” (Ps. xxx. 5,) that he is easy to be recon-
ciled, and always compassionate; for his anger is not sud-
denly kindled, or with immoderate rage, after the manner of
men, but he is unchangeable in benevolence and favour.

And we shall be saved, or, we have been saved. We have
not yet got at the whole of the Prophet’s statement ; for he
says that the people “are saved,” although they had been
led into captivity, as into a grave, and deplored their cala-
mity. On that account I consider the preterite to be put
for the future, for it is rather a wish or a prayer than an
affirmation. Nor dothe saints boast that they have obtained
salvation, but, deploring their misery, they betake them-
selves to God’s everlasting mercy; and consequently, they
praise that which they wish, and not that which they have
already obtained.

6. We have all been as the unclean. The believers go on
in their complaint ; for they deplore their condition, because
God appears to take no account of them. Hebrew writers
are not agreed as to the meaning of the words XY Wa
(béeged gniddim.)' Yet it is certain that it denotes something
which is vile and worthless, and which, on account of its
filthiness, stinks in the noses of men. But here two things
ought to be observed ; first, that believers confess their guilt,
and are justly punished for it; and, secondly, that they never-

1 « Vitringa and Gessenius dwell with great zest and fulness on the
strict sense of MSY TI (bégéd gniddim.) Some understand the com-
parison with withered leaves as a part of the description of their sin, while
others apply it to their punishment. ‘The first hypothesis is favoured by
the difference of the tenses; the last by the parallelism of the clauses. It
is probable, however, that here, as in chap. i. 4, the two things run to-
gether in the writer’s mind, and that no refined distinction as to this point
was intended.” —Alexander.

CHAP. LXIV. 7. COMMENTARY ON ISAIAH. 369

theless complain of the severity of the punishments which
they endure, not to blame God, but to move him to com-
passion; just as a culprit, when he endeavours to mitigate
the severity of a judge, lays before him his own distresses
and calamities. Some commentators torture this passage,
by alleging that the Prophet, when he speaks of the pollu-
tions of sins, describes all Jews without exception, though
there still remained some of them who were sincere worship-
pers of God. But there are no good grounds for this; for
the Prophet does not speak of individuals, but of the whole
body, which, being trodden under foot by all men, and sub-
jected to the utmost indignity, he compares to a filthy
garment.

There are some who frequently quote this passage, in order
to prove that so far are our works from having any merit in
them, that they are rotten and loathsome in the sight of
God. But this appears to me to be at variance with the
Prophet’s meaning, who does not speak of the whole human
race, but describes the complaint of those who, having been
led into captivity, experienced the wrath of the Lord against
them, and therefore acknowledged that they and their right-
eousnesses were like a filthy garment. And first, he exhorts
them to a confession of their sin, that they may acknowledge
their guilt; and next, that they should nevertheless ask
pardon from God, the manner of obtaining which is, that,
while we complain that we are wretched and distressed, we
at the same time acknowledge that we are justly punished
for our sins. |

And we all fade as a leaf. This is a very beautiful com-
parison, which shews that men utterly fade and decay when
they feel that God is angry with them; as is admirably de-
scribed in Psalm xe. 6; ciii. 16." Justly, therefore, are we
compared to leaves ; for “our iniquities, like the wind, carry
us away.”

7. There is none that calleth on thy name. He confirms
what was formerly said ; for he exhorts believers, even
though God’s punishment of them appears to be severe, still
to believe that they deserve such a_punishment. Heinous

1 Commentary on Isaiah, vol. iti. p. 210.
VOL, IV. 2A

370 COMMENTARY ON ISAIAH. CHAP. LXIV, 8.

sins are mentioned by him; and though it would be tedious
to go over all of them in detail, he points out the fountain
itself, and says that the worship of God is neglected. Under
the word “ calleth on,” he includes, as is customary in Serip-
ture, the whole worship of God; for the most important part
of God’s worship is, to “call upon” him, and to testify our
confidence in him. Prayers and supplications, undoubtedly,
were always practised among them; but, because the heart
was far removed, he reckons all pretended ceremonies as of
no value.

Or that stirreth wp himself to take hold of thee. He now
explains more clearly the former clause, by saying that no
one earnestly applies his mind, or gives his endeavour to seek
God, but that all are consumed and wasted away through
their own slothfulness. And first, he shews that nothing is
more desirable than to be perfectly joined to God; for, when
we are alienated from him, everything must go ill with us.
We are indolent and sluggish by nature; and therefore we
need to have spurs applied to us. Seeing that by nature we
indulge our slothfulness, we must listen to the advice of the
Prophet so as not to become utterly stupid; for otherwise
he in his turn will reject us, or contemptuously drive us
away. The Prophet describes the miserable condition of the
people, in which there was no desire to seek God, and no
means were used to stir up the heart to godliness.

Thou hast made us to languish. They again complain that
they are overwhelmed by the severity of distress, and obtain
from God no alleviation; for Isaiah asserts these things in
the name of the whole people, and prays to God not to per-
mit them any longer to languish amidst so great miseries,

8. And now, O Jehovah. After having complained of their
miseries, by which they were almost overwhelmed, they now
more openly ask pardon from God and a mitigation of their
distresses, and with greater boldness plead with God that
still they are his children. Adoption alone could encourage
them to cherish favourable hopes, that they might not cease
to rely on their Father, though overwhelmed by the load of
afflictions.. And this order should be carefully observed ;
for, in order that we may be truly humbled in our hearts, we

CHAP. LXIV. 9. COMMENTARY ON ISATAH. 371

need to be cast down, and laid low, and almost crushed. But
when despair seizes us, we must lay hold on this altar of con-
solation, that, “since God has been pleased to elect us to be
his children, we ought to expect salvation from him, even
when matters are at the worst.” Thus, with a view to the
gracious covenant, the Israelites affirm that they are the
children of God, in order that they may experience his
fatherly kindness, and that his promise may not be made
void.

We are the clay, and thou our potter. By means of a com-
parison they magnify the grace of God, and acknowledge
that they were formed of despicable clay; for they do not
seek the ground of superiority in themselves, but in their
origin celebrate the mercy of God, who out of mean and
filthy clay determined to create children to himself.

We all are the work of thy hands. Of the same import as
the former is this second clause, in which God is called the
Creator, and his people are called the work of his hands ;
because to God alone they ascribe all that they are and all
that they have. This is true gratitude; for, so long as men
advance the smallest claim to anything as their own, God
is defrauded of his right. Now, Isaiah speaks not of the
ordinary creation of men, but of regeneration, on account of
which believers are especially called “the work of God;’ as
we have frequently stated in the exposition of other pas-
sages.. Here they acknowledge a remarkable act of God’s
kindness, in having elected them to be his people, and
adorned them with beriefits so numerous and so great.

9. Be not angry, O Jehovah, beyond measure.” The people
pray that the severity of punishment and the fierceness of
the wrath of God may be abated; not that God goes beyond
measure, but because they would be altogether overwhelmed,

* Commentary on Isaiah, vol. ii. pp. 26, 83, 121, 264; vol. iii. pp. 132,
318, 338.

2 «¢ Be not angry, oh Jehovah, to extremity.’ The common version of
IND IY (gndd méod) (very sore) fails to reproduce the form of the ori-
ginal expression, as consisting of a preposition and a noun. This is faith-
fully conveyed in Lowth’s version, (to the uttermost,) and still more
in Henderson’s, (to excess;) although the latter is objectionable as sug-

gesting the idea of injustice or moral wrong, which is avoided in the yer-
sion above given.” — Alexander.

372 COMMENTARY ON ISATAGH. CHAP. LXIv. 10.

if he should choose to act toward them with the utmost
strictness of justice. .They therefore ask a mitigation of
punishment ; as Jeremiah also says, “‘Chasten me, O Lord,
but in judgment,” (Jer. x. 24,) that is, moderately ; for he
draws a contrast between “judgment” and “wrath ;” as it is
elsewhere said that God chastises us “ by the hand of man,”
(2 Sam. vii. 14,) because he does not put forth the power of
his hand to punish us, lest we should be utterly destroyed.

Neither remember iniquity for ever. It deserves notice
that they do not absolutely shrink from the judgment of
God, or pray that they may wholly escape from it, but pre-
sent themselves to be corrected, so as not to faint under the
strokes. And this is the reason why they desire to have the
remembrance of their iniquities blotted out ; for, if God do
not mercifully pardon them, there will be no end of the
chastisements.

We all are thy people. The Prophet repeats what he said
a little before, that God elected the family of Abraham ;
because the best ground for the confident expectation of
obtaining pardon was, that God, who is true to his promises,
cannot cast away those whom he had once elected. By em-
ploying the word all, he does not speak of each individual,
as I formerly remarked, but includes the whole body of the
Church. Although the greater part had withdrawn through
wicked revolt, yet still it was true that the Jews were God’s
peculiar people; and this prayer was offered, not for every
one of them without distinction, but only for the children of
God who were still left." The people do not plead their own
merits before God, but betake themselves to the covenant of
free grace, by which they had been adopted. This is the
sure and only refuge of believers, this is the remedy for all
evils; and that is the reason why Moses and the other pro-
phets repeat it so frequently. (Exod. xxxii. 13.)

10. The cities of thy holiness. The Church again recounts
her miseries, that she may move God to mercy and obtain
pardon. She says that the cities have been reduced to “a
wilderness ;” and, for the sake of amplification, adds that

+ “Mais seulement pour la petite troupe des fideles.” ‘But only for
the small company of believers.”

CHAP. LXIV. 11. COMMENTARY ON ISAIAH. 373

“ Zion is a desert ;’ because it was the royal residence, in
which God wished that men should call upon him. She
adds also Jerusalem, in which Zion was; for it appeared to
be shameful that a city, which God had consecrated to him-
self, should be ruined and destroyed by enemies.

She calls them “cities of holiness,” because, as the Lord
had sanctified a people, so he also wished that the cities, and
even the whole country, should be consecrated to himself.
Seeing, therefore, that the cities were dedicated to God, they
are justly called “cities of his holiness;’ for in them God
reigned, and men called upon him. In the same manner
we may at the present day give the appellation of “ cities of
God’s holiness” to those which, laying aside superstitions,
worship him in a sincere and right manner.

11. The house of our sanctuary and of our glory. It is
called “the sanctuary of the people” in a different sense from
that in which it is called “ the sanctuary of God ;” for, being
the testimony of a sacred union between God and the people,
it is often called “God’s holy house;”’ that is, because it
corresponds to his holiness. But now, in a passive sense,
believers call it “their sanctuary,” because from it they must
seek their sanctification.

This is more plainly confirmed by the words, “of our
glory.” They acknowledge that they have nothing in which
they ought to glory, except the temple, in which God wished
to be adored and worshipped. And yet we see that this
glorying was often without foundation, and for that reason
was reproved by Jeremiah, “Trust not in words of falsehood,
saying, The temple of the Lord, The temple of the Lord, The
temple of the Lord, are we.” (Jer. vii. 4.) But while the
glorying of those who were proud and insolent on account
of empty titles was without foundation, yet true and well-
grounded was the glorying of those who embraced with the
heart the Lord’s ordinance, and, relying on the testimony of
his word, knew that they dwelt under the shadow of him
who had reared for himself a constant dwelling-place in the
midst of them ; for the temple was built by the command of

* «Our holy and our beautiful house.”—(Eng. Ver.) Our house of
holiness and beauty.” — Alexander.

374 COMMENTARY ON ISAIAH. CHAP. LXIv. 12,

the Lord, so that the Jews might justly glory in having God
for the protector of their salvation.

In which our fathers praised thee. Because the worship
of God was at that time corrupted and adulterated, and
almost all had revolted to superstition and ungodliness, for
this reason he mentions not the present but the former age.
As if he had said, “Though we have not rendered to thee
such worship as we ought to have rendered, yet this is the
temple in which our fathers worshipped thee in purity ; wilt
thou permit it to be profaned and destroyed? Will not this
disgrace recoil on thyself, since it relates to the worship of
thy name?’ Here the Jews say nothing about their life,
and bring forward no excuses, and rather confess their guilt,
but offer their worship to God, that he may be mindful of
his covenant, and not allow his promises to be made void.
This example ought to be imitated by all believers. The
word “praise” denotes thanksgiving; as if he had said,
“In that temple, the melancholy ruins of which draw forth
mourning and tears from all believers, the praises of God at
one time resounded, when he treated his people with kind-
ness and gentleness.” }

12. Wilt thow restrain thyself for these things, O Jehovah ?
The people strengthen themselves by assured confidence, that
God will not permit his glory to be trampled under foot,
though men provoke him by innumerable transgressions.
This can yield no consolation of any kind to hypocrites, but
relates solely to those who are moved by a true sense of the
mercy of God. Such persons believe and are fully persuaded,
though death threaten them, that God will nevertheless have
regard to his own glory, and will at least be gracious to the
remnant, that the seed may not perish.

And wilt thou afflict us beyond measure?” He shews that

1 «They press him closer still, and make use of an argument which was
most likely to affect him. The temple wherein our pious fathers praised
thee, the beautiful sanctuary in which thy honour used to dwell, is burnt
with fire; the precious materials it was made of are nothing but rubbish
and dust.”— White.

2 « That is, Canst thou hold out against so many moving considerations ?
Is it possible that thou canst behold thy children in chains, thy city in

ruins, thy temple a heap of stones, and not be prevailed on to pity and put
an end to our great afflictions ?’”— White.

—,

CHAP. LXV. COMMENTARY ON ISALAH. 375
it is impossible for God not to be mindful of his mercy ; for
“he cannot deny himself.” (2 Tim. ii. 13.) But our salva-
tion is connected with his glory. This ought to be carefully
observed ; for, after having spoken of the glory of God, he
adds, “Thou wilt not afflict us beyond measure.” The Lord
will therefore restrain his chastisements ; for his glory, which
he cannot disregard, is deeply involved in our deliverance
from death. To this prayer, therefore, let us betake our-
selves whenever we are attacked by our enemies ; not in the
manner of hypocrites, (who haughtily boast of the glory of
God, of which they have no experience whatever,) but with
repentance and faith, that we may actually obtain the fruit
of that glory.

CHAPTER LXV.

1. I am sought of them that asked
not for me; I am found of them that
sought me not: I said, Behold me,
behold me, unto a nation that was
not called by my name.

2. I have spread out my hands all
the day unto a rebellious people,
which walketh in a way that was not
good, after their own thoughts ;

3. A people that provoketh me to
anger continually to my face; that
sacrificeth in gardens, and burneth
incense upon altars of brick;

4, Which remain among the
graves, and lodge in the monuments ;
which eat swine’s flesh, and broth of
abominable things is in their vessels;

5. Which say, Stand by thyself,
come not near to me; for I am holier
than thou. These are a smoke in
my nose, a fire that burneth all the

ay.

6. Behold, it is written before me;
I will not keep silence, but will re-
compense, even recompense into their
bosom,

7. Your iniquities, and the iniqui-
ties of your fathers together, saith
the Lord, which have burned incense
upon the mountains, and blasphemed

1. Patefeci me iis qui non inter-
rogabant, inventus sum ab iis qui
non querebant me; dixi, Ecce ego,
ecce ego, ad gentem que non invo-
cabat nomen meum.

2. Expandi quotidie manus meas
ad populum rebellem, gradientes via
non bona post cogitationes suas.

3. Populus qui me irritat semper
in faciem meam, qui sacrificat in
hortis, et suffitum facit super lateres.

4. Qui manent in sepulchris, in
desertis pernoctant, qui comedunt
carnem suillam, et jus pollutorum in
vasis eorum.

5. Qui dicunt, Mane apud te, ne
accedas ad me, quia sanctificarem
te, (vel, sanctior sum quam tu;) isti
fumus in furore meo, ignis ardens
tota die.

6. Ecce scriptum est coram me;
non tacebo, quin reddam et repen-
dam in sinum eorum.

7. Iniquitates vestre et iniquita-
tes patrum vestrorum simul, dicit
Tehova. Quia suffitum fecerunt in
montibus, et super colles probro me

376

me upon the hills: therefore will I
measure their former work into their
bosom.

8. Thus saith the Lord, As the
new wine is found in the cluster, and
one saith, Destroy it not; for a bless-
ing is in it: so will I do for my ser-
vants’ sakes, that I may not destroy
them all.

9. And I will bring forth a seed
out of Jacob, and out of Judah an
inheritor of my mountains: and mine
elect shall inherit it, and my servants
shall dwell there.

10. And Sharon shall be a fold of
flocks, and the valley of Achor a
place for the herds to lie down in,
for my people that have sought me.

11. But ye are they that forsake
the Lord, that forget my holy moun-
tain, that prepare a table for that
troop, and that furnish the drink-
offering unto that number.

12. Therefore will I number you
to the sword, and ye shall all bow
down to the slaughter: because when
I called, ye did not answer; when I
spake, ye did not hear; but did evil
before mine eyes, and did choose that
wherein I delighted not.

13. Therefore thus saith the Lord
God, Behold, my servants shall eat,
but ye shall be hungry: behold, my
servants shall drink, but ye shall be
thirsty: behold, my servants shall
rejoice, but ye shall be ashamed:

14. Behold, my servants shall
sing for joy of heart, but ye shall
cry for sorrow of heart, and shall
how! for vexation of spirit.

15. And yeshall leave your name
for a curse unto my chosen: for the
Lord God shall slay thee, and call
his servants by another name:

16. That he who blesseth him-
self in the earth, shall bless himself
in the God of truth; and he that
sweareth in the earth, shall swear by
the God of truth; because the for-
mer troubles are forgotten, and
because they are hid from mine
eyes.

17. For, behold, I create new
heavens, and a new earth: and the

COMMENTARY ON ISAIAH.

CHAP, LXV,

affecerunt, ideo remetiar opus eorum
vetustum in sinum eorum.

8. Sic dicit Iehova, Quemadmo-
dum si quis inveniat mustum in
botro, et dicat, Ne perdas illud, quo-
niam est benedictio in eo; ita faciam
propter servos meos, ut non perdam
totum.

9. Et educam ex Iacob semen, et
ex luda heredem montium meorum ;
et hereditate obtinebunt eam electi
mei, et servi mei illic habitabunt.

10. Et erit Saron habitaculum
pecudum, et vallis Achor ad accu-
bitum armenti, populo meo qui que-
siverunt me.

11. At vos desertores Iehovee, qui
obliviscimini montes sanctitatis mez;
qui paratis exercitui mensam, et im-
pletis numero libamen.

12. Itaque numerabo vos ad gla-
dium, et omnes in ceedem corruetis ;
ed quod vocavi, nec respondistis ;
loquutus sum, nec audivistis; fecis-
tisque malum in oculis meis; et in
quibus voluptatem non cepi, elegistis.

13. Propterea sic dicit Dominus
Iehova, Ecce servi mei comedent, et
vos esurietis. Ecce servi mei bibent,
et vos sitietis. Ecce servi mei le-
tabuntur, et vos erubescetis.

14. Eece servi mei jubilabunt
pree hilaritate cordis, et vos clama~
bitis pre dolore cordis, et pre
angustia spiritus ululabitis.

15. Et relinquetis nomen vestrum
in execrationem electis meis ; inter-
ficiet te Dominus Iehova, et servos
suos vocabit nomine alio.

16. Qui benedixerit sibi in terra,
benedicet se in Deo veraci; et qui
juraverit in terra, jurabit in Deo
veraci; quia oblivioni tradite sunt
afflictiones priores, et abscondite ab
oculis meis.

17. Quia ecce ego creabo ccelos
novos, et terram novam: priorum

CHAP. LXV. 1.

former shall not be remembered, nor
come into mind.

18. But be ye glad and rejoice
for ever in that which I create: for,
behold, I create Jerusalem a re-
joicing, and her people a joy.

19. And I will rejoice in Jerusa-
lem, and joy in my people; and the
voice of weeping shall be no more
heard in her, nor the voice of crying.

20. There shall be no more thence
an infant of days, nor an old man
that hath not filled his days: for the
child shall die an hundred years old ;
but the sinner, deing an hundred
years old, shall be accursed.

21. And they shall build houses,
and inhabit them; and they shall
plant vineyards, and eat the fruit of
them.

22. They shall not build, and
another inhabit; they shall not
plant, and another eat: for as the
days of a tree are the days of my
people, and mine elect shall long
enjoy the work of their hands.

23. They shall not labour in vain,
nor bring forth for trouble: for they
ave the seed of the blessed of the
Lord, and their offspring with them.

24. And it shall come to pass,
that before they call, I will answer ;
and while they are yet speaking, I
will hear.

25. The wolf and the lamb shall
feed together, and the lion shall eat
straw like the bullock: and dust
shall be the serpent’s meat. They
shall not hurt nor destroy in all my
holy mountain, saith the Lord.

COMMENTARY ON ISAIAH. 377

non erit memoria, neque in cor
ascendent.

18. Sed gaudete et exultate in
perpetuum ls quee ego creo. Nam
ecce ego creo lerusalem exultatio-
nem, et populum ejus gaudium.

19. Et exultabo in Ierusalem, et
gaudebo in populo meo; nec audie-
tur in ea amplius vox fletus et vox
clamoris.

20. Non erit illic amplius infans
dierum nec senex qui non impleat
dies suos. Quoniam filius centum
annorum morietur adolescens, et qui
peccat filius centum annorum male-
dicetur.

21. AXdificabunt domos, et inha-
bitabunt ; plantabunt vites, et come-
dent fructum earum.

22. Non eedificabunt ut alius in-
habitet ; non plantabunt ut alius
comedat ; quoniam secundum dies
arboris, dies populi mei; et opus
manuum suarum perpetuabunt electi
mei.

23. Non laborabunt frustra, nec
parient in terrore ; quoniam semen
benedictorum Iehove erunt et so-
boles eorum cum ipsis.

24. Et erit, antequam clament
ego exaudiam; adhuc illis loquenti-
bus ego audiam.

25. Lupus et agnus pascentur
simul; et leo sicut bos comedet
paleam; et serpenti pulvis erit panis
suus. Non affligent, neque noce-
bunt in universo monte sancto meo,
dicit Iehova.

1. I have manzfested myself. The Prophet now passes on

to another doctrine ; for he shews that God has good reason
for rejecting and casting off the Jews. It is because they
have profited nothing by either warnings or threatenings to
be brought back from their errors into the right way. But that
they might not think that the Lord’s covenant would on that
account be made void, he adds that he will have another
people which formerly was no people, and that where he was
formerly unknown, his name shall be well known and highly
celebrated. The Jews looked on this as monstrous, and

378 COMMENTARY ON ISAIAH. CHAP, LXV. 2,

reckoned it to be altogether inconsistent with the covenant
which the Lord made with Abraham, (Gen. xvii. 7,) if such
a benefit were extended to any others than his posterity.
But the Prophet intended to strip them of the foolish confi-
dence of imagining that God was bound to the posterity of
Abraham ; for the Lord had not restricted himself to them
but on an absolute condition, and if this were violated by
them, they would be deprived, like covenant-breakers and
traitors, of all the advantage derived from the covenant.
Nor was this promise made to Abraham alone, and to those
who were descended from him, but to all who should be in-
grafted by faith into his family. But it will be more con-
venient to begin with the second verse, in which he explains
the cause of the rejection, that we may more fully understand
the Prophet’s design.’

2. I have stretched out my hands. He accuses the Jews,
and complains of their ingratitude and rebellion ; and in this
manner he proves that there is no reason why they should
say that the Lord does them wrong if he bestow his grace on
others. The Jews conducted themselves proudly and inso-
lently toward God, as if they had been elected through
their own merit. On account of their ingratitude and inso-
lence the Lord rejects them as unworthy, and complains that
to no purpose did he “stretch out his hands” to draw and
bring them back to him.

By “the stretching out of the hands” he means the daily
invitation. There are various ways in which the Lord
“stretches out his hands to us;”’ for he draws us to him,
either effectually or by the word. In this passage it must
relate chiefly to the word. The Lord never speaks to us
without at the same time “ stretching out his hand” to join
us to himself, or without causing us to feel, on the other
hand, that he is near to us. He even embraces us, and
shews the anxiety of a father, so that, if we do not comply
with «his invitation, it must be owing entirely to our own
fault. The heinousness of the guilt is greatly aggravated by
long continuance, that, during a long succession of ages,

* The remainder of our author’s exposition of the first verse will be
found at p. 379.—£d.

=

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CHAP. LXV. 1. COMMENTARY ON ISAIAH. 379

God did not cease to send one Prophet after another, and
even, as he says elsewhere, to rise early in the morning and
continue the same care tillthe evening. (Jer. vii. 13; xi.7;
xxxy. 14.)

To a rebellious people. First, he calls them “ rebellious”
or disobedient, but immediately afterwards he declares what
is the nature of that rebellion, namely, that the people walk
after their own thoughts. Nothing is more displeasing to

' God than for men to be (av@ades) “self-willed,” (2 Peter

ii. 10;) that is, devoted to their own inclinations; for he
commands us to surrender our own judgment, that we may
be capable of receiving the true doctrine. The Lord there-
fore testifies that it was not owing to him that he did not
retain and continue to exercise towards them his wonted
favour, but that they alienated themselves through their
own madness, because they chose to abide by their own
natural inclinations rather than to follow God as their leader.

Having pointed out the cause of this rejection, we must
come to the calling of the Gentiles, who succeeded in the
room of the Jews; for that is undoubtedly the subject treated
in the first verse. The Lord had long ago foretold it by
Moses, so that they ought not to have thought that there
was anything new in thisprediction. ‘They have provoked
me by that which is not God; they have moved me to anger
by their vanities; and I also will provoke them by that
which is not a people, by a foolish nation I will enrage
them.” (Deut. xxxii. 21.) Finally, the Prophet now
threatens the same thing which was afterwards foretold by
Christ when that blinding was at hand. “The kingdom of
God shall be taken from you, and shall be given to a nation
which shall bring forth fruit.” (Matt. xxi. 43.)

1. To them that asked not.. When he says that God
manifested himself “to them that asked not,’ he shews that

_ the Gentiles were anticipated by the grace of God, and that

they brought no merit or excellence as an inducement to
God to give it to them. This obviously agrees with that
passage which we quoted, in which Moses calls them “a

1 Carvin, having found it “ convenient to begin with the second verse,”
now returns to the exposition of the first verse.—d.

380 COMMENTARY ON ISAIAH. CHAP. LXV. 3.

foolish nation.” (Deut. xxxii. 21.) Thus, under a universal
type, he describes what is the nature of men before the Lord
anticipates them by his mercy ; for they neither call on the
Lord, nor seek him, nor think abouthim. And this passage
ought to be carefully observed, in order to establish the cer-
tainty of our calling, which may be said to be the key that
opens to us the kingdom of heaven ; for by means of it peace
and repose are given to our consciences, which would always
be in doubt and uncertainty if they did not rest on such
testimonies. We see, therefore, that it did not happen ac-
cidentally or suddenly that we were called by God and
reckoned to be his people; for it had been predicted long
before in many passages. From this passage Paul earnestly
contends for the calling of the Gentiles, and says that Isaiah
boldly exclaims and affirms that the Gentiles have been called
by God, because he spoke more clearly and loudly than the
circumstances of his own time required. Here we see, there-
fore, that we were called by an eternal purpose of God long
before the event happened.

Behold I, behold I. By repeating these words twice, he
confirms still more the declaration that God hath manifested
himself in so friendly a manner to foreign and heathen
nations, that they do not doubt that he dwells in the midst
of them. And, indeed, that sudden change needed to be
confirmed, because it was difficult to be believed ; although ~
by that very novelty the Prophet intended to magnify the
unexpected grace of God. The meaning may be thus sum-
med up: “ When the Lord shall have offered himself to the
Gentiles, and they shall have been joined to the holy family
of Abraham, there will be some Church in the world, after
the Jews have been driven out.” Now we see that all that
is here predicted by the Prophet was fulfilled by the Gospel,
by which the Lord actually offered and manifested himself
to foreign nations. Whenever, therefore, this voice of the
Gospel is sounded in our ears, or when we record the word
of the Lord, let us know that the Lord is present, and offers
himself, that we may know him familiarly, and may call
on him boldly and with assured confidence.

3. A people that provoketh me. Here he describes and

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CHAP. LXV. 3. COMMENTARY ON ISAIAH. 38 |

illustrates more largely in what respects the Jews were
rebellious against God. It was because they had forsaken
the command of God, and had polluted themselves by various
superstitions. He had said a little before, (Is. lxiii. 17,) that
the Jews had estranged themselves from God, because they
wandered after their inventions ; and now he points out the
fruit of that licentiousness, that, by giving a loose rein to
their thoughts, they overturned the pure worship of God.
And undoubtedly this is the origin of all superstitions, that
men are delighted with their own inventions, and choose to
be wise in their own eyes rather than restrain their senses
in obedience to God. In vain do men bring forward their
devotions, as they call them, and their good intentions,
which God holds in such abhorrence and detestation that
they who have followed them are guilty of breaking the
covenant and deserting from their allegiance ; for there is
nothing which we ought to undertake of our own accord,
but we ought to obey God when he commands. In a word,
the beginning and perfection, of lawful worship is a readiness
to obey.

By the word “provoke” he describes the impudence of
the people, who deliberately, as it were, provoked God, and
had no reverence for his majesty so as to submit to his
authority. And he heightens the description by saying,
To my face ; for since God may be said to be present and
actually beheld by those whom he warns by his word, they
sin more heinously, and are guilty of greater impudence
and rebellion, than those who never heard the word.

That sacrificeth in gardens, and offereth incense on bricks.
He mentions the “ gardens” which they had consecrated to
their idols, and says that they provoked him by them. Some
think that “bricks” are mentioned by way of contempt, and
are indirectly contrasted with the altar on which alone God
wished that they should sacrifice; and accordingly they
think that here he mentions the roofs on which superstitious.
persons were wont to offer sacrifices ; for they were made of
“pricks.” But I think that it means simply the altars”
which they had built for idols; for, although they were not
without the plausible pretence of wishing to imitate that

382 COMMENTARY ON ISAIAT. CHAP. LXY, 5,

form of altar which God had prescribed, yet God abhorred
it, because it was contrary to his word.

4. Who dwell in the graves. He enumerates other kinds
of superstitions ; and although, in consequence of its brevity,
the description is obscure, yet we may easily learn from
other passages what was the nature of them. For as necro-
mancy was generally practised among heathen nations, the
Jews also consulted demons “in graves and deserts,” instead
of consulting God alone, which they ought to have done;
and, as if they were seeking answers from the dead, they
took pleasure in being deceived by the illusions of demons.’
How solemnly the Lord had forbidden it, appears very
clearly from Deut. xviii. 10,11, and other passages ; and we
have seen something of this kind in a former part of this
book, (Is. viii. 19.) In general we are taught that God
demands nothing more than obedience, which he prefers to
slain beasts and sacrifices. (i Sam. xv. 22.).

Who eat swine’s flesh. Formerly he complained that the
worship of God was polluted by strange inventions ; and
now he adds that they set aside every distinction, so that
they do not distinguish between the clean and the unclean ;
and he brings forward a single instance, that they do not
abstain from “swine’s flesh.” But it may be thought that
this was a small matter. Very far from it; for we ought -
not to judge from our own opinion, but from that of the
legislator, how heinous a sin it is; and nothing which the
Lord has forbidden ought to be reckoned trivial. (Ley. xi.
7; Deut. xiv. 8.) This related to the external profession of
faith, by which the Jews were in duty bound to testify how
widely they differed from the pollution of the Gentiles. From
that rule, therefore, which the Lord enjoins upon us, we must
not swerve even a hair’s breadth.”

5. Remain by thyself? He points out extreme im-

1 « Des esprits malins.” “ Of wicked spirits.”

2 «Non pas mesmes de ]’espesseur d’une ongle.” Not even the thick-
ness of a nail.” .

s «The literal translation is‘ Approach to thyself; and as this
implies removal from the speaker, the essential meaning is correctly ex-
pressed, though in a very different form from the original, both by the

Septuagint (xéppw aa’ twov) and by the Vulgate (Recedea me). The com-
mon English Version (Stand by thyself), and Henderson’s improvement of

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CHAP. LXV. 6. COMMENTARY ON ISAIAH. 883

piety in the Jews, who obstinately and rebelliously opposed
God’s worshippers, and refused to listen to any warnings.
There is some hope of repentance, so long as we lend an
ear to warnings and reproofs; but if we reject them, our
case is undoubtedly hopeless.

Though the words are apparently obscure, their meaning
amounts to this, that hypocrites disdainfully and fiercely
repel faithful advisers, because they either make false claims
to holiness, or, on account of pride, do not suffer themselves
to be reproved; for hypocrisy is never free from supercilious
disdain and haughtiness. Let us not wonder, therefore, that
those who are infected by this vice swell with insolent pre-
tensions, and boast of their virtue and holiness, and value
themselves more highly than all others; for Satan has
blinded them to make an idle and ostentatious boast of
what they call their devotions, and to despise the word of
God.

Commentators think that this is a general statement ;
which reproves the Jews for refusing to submit to the pro-
phets. But it appears to me that we ought to take into
account a circumstance to which they do not attach sufficient
weight, that this verse is in close and immediate connection
with the preceding verses, and contains a sharp reproof of
the Jews, for not only revolting from the true worship, but
likewise following obstinately their own inventions, so as to
turn with disdain from every one that did not flatter them ;
for that phrase, “‘ Remain with thyself,” means nothing else
than “ Away with thee!” as if they declared that they
would have nothing to do with honest instructors."

6. Lo, itis written before me. He alludes to the ordinary
custom of judges, who keep before them in writing the pro-
cesses of investigation regarding any matter, together with
the testimonies, acts, and everything of that nature, in order
that, when it shall be found necessary to make use of them,

it (Keep by thyself), both suggest an idea not contained in the original,
namely, that of standing alone; whereas all that is expressed by the
Hebrew phrase is the act of standing away from the speaker, for which
Lowth has found the idiomatic equivalent (Keep to thyself. )”—Alexander.

1 « Avec ceux qui leur remonstrent choses pour leur salut.” With
those whose serious warnings are intended for their salvation.”

3st COMMENTARY ON ISATAH. CHAP. LXV. 7.

the guilt of the culprit may be easily proved; for we write
those things which we wish to be remembered by posterity
The Lord therefore testifies that these things can never fade
into oblivion, because they have been written ; for, although
for a time he pass them over in silence, yet the wicked shall
not escape unpunished, but shall at length feel that he is a
righteous judge.

Hence we ought to learn that we must not abuse God’s
patience, because he bears with us long, and does not all at
once stretch out his hand to punish us; for all our faults
are nevertheless written before him, for which we must at
length suffer punishment, if we do not repent.’ True, in-
deed, the Lord has no need of writing as an aid to memory ;
but he makes use of this form of expression, that we may not
think that he has forgotten anything, when he is slow in
executing his judgments. Jeremiah even says expressly,
that “the sin of Judah is written with an iron pen and with
the nail of a diamond.” (Jer. xvii. 1.)

To recompense into the bosom is a phrase frequently em-
ployed in Scripture; for men think either that their sins
are concealed, or that they will not be called to account
for them ; but, hurried along by unbridled lust, or laying
the blame on some other person, they drive fear to a dis-
tance from them. (Ps. lxxix. 12; Jer. xxxii. 18.) On this”
account the Lord threatens that he will ‘‘ recompense into
their bosom,” that they may consider who is the judge with
whom they have to do.

7. Your iniquities and the iniquities of your fathers to-
gether. Isaiah enlarges on that which he had expressed
briefly in the preceding verse; for he shews that the Jews
are not now, for the first time, guilty of this treason, but that
there is the ancient example of the fathers, in whose foot-
steps they closely follow. In like manner the Lord formerly
complained that he had borne long with that people, and
was at length wearied with them. He therefore describes
the aggravated heinousness of the offence, by saying that
the Jews follow the example of their fathers ; as if he had
said, “They are very bad eggs of bad crows ;’ for the

* «Si nous ne changeons de vie.” “If we do not change our life.”

le tt ml ONT

eT ee ee ee

~

CHAP. LXV. 7. COMMENTARY ON ISAIAH. 385

more frequently and the more earnestly that men have been
warned, so much the more must they be condemned for
obstinacy, if they do not repent. Thus he shews that they
disregarded warnings and threatenings, and persevered for
many years in their baseness and impiety ; that they may
no longer bring forward any excuse or pretence, but, on the
contrary, may know that they deserve severe punishment.

Here we see that the corruption which has flowed from
the fathers is so far from being an excuse to the children,
(as is alleged by ignorant persons, who commonly make use
of this shield,) that, on the contrary, they draw down on
themselves severer judgment. He adds 1M, (ydchdav,)
together. As if the Lord had said, that he gathers together,
and, as it were, forms into a bundle, the crimes of the
fathers and of the children, that he may at length punish
them. Not that “the son bears the iniquity of the father,”
(Ezek. xviii. 20,) and endures the punishment which the
father deserved, but that, since they carry on the crimes of
their fathers, they must be included and condemned in the
same judgment, while obstinacy shews that their diseases
are incurable.

Because they have offered incense on the mountains. He
glances at one kind of sin, under which, by a figure of speech
in which a part is taken for the whole, he describes also the
rest of their sins; for he means by it the whole of the
revolt by which the people withdrew from the true. worship,
and devoted and gave themselves up to strange gods. This
is the utmost verge of iniquities ; for, when the fear of God
has been taken away, we can have nothing sound or healthy
in us. Thus he points out the source of all evils, which
ought to be the more diligently observed, because men are
highly pleased with themselves, and think that they deserve
great praise, when they worship God according to their own
fancy, and do not understand that nothing is more abomin-
able in the sight of God than pretended worship, which pro-
ceeds from human contrivance. Beyond all doubt, the people
desired to be acceptable to God by “ offering incense on the
mountains ;” but it is not from the purpose of their mind,
and from their intention, as they call it, that we must judge

VOL. Iv. 2B

3886 COMMENTARY ON ISAIAH. CHAP. LXV. 8,

of their work. In preference to all men, we must listen to
the voice of the Lord, who testifies that he is greatly dis-
honoured, that we may not endeavour to defend ourselves
by pleading our intention, which will render us doubly guilty
before God.

Therefore I will measure back their ancient work. The
word MIWN" (rishdnah) may be explained in various ways,
either “I will measure back with their antiquity,” or,
“in the first place,’ or “formerly,” or, “from the
beginning.” But we must take into account the connec-
tion of the passage, from which the Prophet’s meaning will
be clearly seen. Having spoken a little before about the
works of the fathers, he undoubtedly ridicules those who
made them a bulwark. It is a slight and useless defence,
and indeed it is idle to plead before God the practices of the
fathers, that is, their long-continued corruption ; for in this
way we bring down on ourselves a heavier judgment. And
yet many men are so intoxicated by this pretence, that they
think that no objection can be brought against it, and even
refuse to listen to anything else. Antiquity, indeed, is
highly venerable ; but no man ought to value it so highly as
to make the smallest diminution of the honour of God.
This is a remarkable passage for convincing those who up-
hold superstitions by length of years, as if old established
error ought to be accounted a law.

8. Thus saith Jehovah. Uere the Prophet softens the
preceding statement ; for otherwise it would have been very
hard to say that the iniquities of the fathers would be brought
to remembrance in such a manner, that the Lord would de-
stroy the fathers and the children along with them; and
these things might strike believers with such horror as to
lead them to think that their salvation was past all hope.
We must therefore be carefully on our guard, and observe
the reason why the Lord is angry with us; for he wishes to
terrify us, so as to lead us to himself, and not so as to throw
us into despair. For this reason he holds out hope to be-
lievers, that they may not lose courage ; and, by exhibiting

1 «Et ne veulent ouir autre chanson.” “And do not wish to hear any
other song.”

*)

CHAP. LXV. 8. COMMENTARY ON ISAIAH. 387

consolation, he encourages them to repentance. He confirms
it by a comparison.

As if one found a grape in a cluster. Asif a person who
has determined to root out a vine that is inconvenient or in-
jurious to him, and finds a fruit-bearing branch, shall spare
it ; so the Lord will refrain from tearing up those in which
he shall find no strength or flavour. Formerly he complained
that the people were useless, and even that they yielded
bitter fruits. (Is. v. 2, 4, 7.) Isaiah retains the same com-
parison, but applies it in a different manner. “Though the
people may be said to be an unfruitful and degenerate vine,
yet there are still left some fruit-bearing branches which the
Lord will not suffer to perish. |

But this may be understood in two ways; either that the
Lord will preserve his people for the sake of the elect, or
that, when the reprobate are destroyed, he will rescue be-
lievers from destruction. There is a wide difference between
these two interpretations. As to the first, we know that the
wicked are sometimes spared on account of good men, whom
God does not wish to destroy or to involve in the same
judgment, as various examples of Scripture sufficiently shew.
The Lord would have spared Sodom, if he had found but ten
good men in it. (Gen. xviii. 32.) All who sailed along with
Paul, to the number of “two hundred and seventy-six,”
(Acts xxvii. 37,) were “ given to him” and rescued from ship-
wreck, that the power which He manifested in his servant
might be more illustriously displayed. (Acts xxvii. 24.)
The Lord blessed the house of Potiphar, and made it to
prosper in all things, for the sake of Joseph who was
in his family. (Gen. xxxix. 5.) There are other examples
of the same kind, which every one will easily collect for
himself.

But I approve more highly of the other interpretation,
that the Lord will punish the sins of his people in such a
manner as to have regard nevertheless to his own, and not
to involve all universally in the same destruction. Nor does
he mean only that believers shall be saved, but that a people
shall be left amongst whom men shall call on hisname. And
the comparison ought to be carefully observed ; for he shews

388 COMMENTARY ON ISAIAH. CHAP, LXv. 9.

that the remnant will be small, as compared with the multi- |
tude which was at that time, as has been already explained.
(Is. i. 9.)

Now, as to believers being often punished along with the
reprobate, let us not think that it is wrong; for the Lord
will often find in each of us enough of blame to afflict and
punish us. Besides, he wishes to instruct and arouse us by
his chastisements ; and seeing that we have been joined toa
certain people, and, as it were, ingrafted into their body, we
undoubtedly ought not to think it strange if we, who may be
said to be diseased members, shall share in the same strokes
and pains. Yet the Lord moderates the punishment, so as
not to tear up by the roots the elect plants.

9. And I will bring forth a seed out of Jacob. He explains
the preceding verse by other words, and shews that the Lord
wishes to reserve for himself some “ seed” that shall call upon
him ; for the Lord is wont to chastise his people in such a
manner as to determine that the Church shall exist, in
which his truth and the pure religion may be preserved, and
which Paul for that very reason calls “the pillar and foun-
dation of truth.” (1 Tim. i. 15.) We must not, therefore,
judge of the Church from the present condition of things,
(for nothing in this world can be permanent,) but from the
purpose of God, which will not suffer it to be overturned or
destroyed. This ought to be carefully remembered by us,
that we may not be terrified by any calamities or ruins, or
by any hideous desolation of the Church.

And out of Judah the heir of my mountains. He gives
the appellation of “heirs of the mountains” to those who,
having returned from captivity, shall again inhabit their
native land. Judea, as is well known, was a mountainous
country. He again explains what might have appeared
to be somewhat obscure.

And my elect shall possess it by inheritance. He means
that the Jews shall return to their original condition, that
they may enjoy that country as their own inheritance, from
which they had been driven out. Judea was soon afterwards
reduced to the utmost desolation. The Lord testifies that
this shall not be of long duration ; and, in order to confirm it

ie
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—
}

CHAP. LXv. 10. COMMENTARY ON ISAIAH. 889

the more, he mentions in a compendious manner the cove-
nant by which that land was destined for them, that they
might possess it by the right of inheritance. Thus, although
they were long in captivity, yet this word “inheritance”
ought to arouse them to cherish the confident hope that they
would at length regain the possession of it. But it ought to
be observed that this grace is confined to the elect and true
worshippers of God, that every one may not apply it to him-
self without distinction.’

10. And Sharon shall be an abode of flocks. By these
figures he means nothing else than that the land, which was
a desert, shall be again inhabited ; for there is an implied
comparison. “ Although, in consequence of the banishment
of her inhabitants into a distant country, she shall be for-
saken and desolate, yet she shall at length be inhabited, so
as to abound in flocks and herds, and have lands that are
fertile and that are fit for pasture, and supply abundantly
everything that is necessary for the food and support of men.”
Sharon was a place adapted to pasture, and so was Achor ;
but the former was adapted to flocks, and the latter to
herds.

Here we see that the promises of God contain blessings
not only of the future but also of the present life, that we
may taste more and more his bounty and kindness ; for by
the latter? we are invited to the greater and more excellent
blessings of the heavenly life. When the Lord extends his
bounty to flocks and herds, this ought to confirm us the
more and make us more certain of his fatherly care and
anxiety about us; for if he pays attention to flocks which
were created for our sake, much more will he supply us with
all that is necessary “for the life that now is, and for that

1 “Tf it should please God to call the natural descendants of the patri-
arch in that land, and convert them in a body to the true faith, there would
be an additional coincidence between the prophecy and the event, even in
minor circumstances, such as we often find in the history of Christ. But
if no such national restoration of the Jews to Palestine should ever happen,
the extension of the true religion over that benighted region, which both
prophecy and Providence encourage us to look for, would abundantly re-
deem the pledge which God has given to his people in this and other parts
of Scripture.”— Alexander.

* « Par les biens terriens.” “ By earthly blessings.”

390 COMMENTARY ON ISAIAH. CHAP, LXV. 11.

which is to come.” (J Tim. iv. 8.) Yet we must likewise
keep in view the spiritual meaning (of which we have spoken
formerly) that leads us from God’s earthly blessing to Christ’s
spiritual kingdom, which the prophets shadow out under that
image.

For my people. Here also he excludes the reprobate, who
were not ashamed of glorying vainly and falsely of the name
of God. Although they confidently boast of promises and
sacraments, yet they have nothing in common with the chil-
dren, and, having been shut out from all hope of God’s favours,
they receive the reward of their iniquity. By adding, Who
have sought me, he describes more plainly who are they
that shall be partakers of these benefits, in order that, as has
been already said, he may entirely cut off reprobates and
hypocrites. The sure mark by which lambs are distinguished
from kids, and lawful children from bastards, is to “seek”
the Lord ; for it is not enough to shelter ourselves under a
name and title, but we must seek the Lord with a pure con-
science, that we may cleave to him with the whole heart.
(Deut. vi. 5.)

11. But ye forsakers of Jehovah, who forget the mountain
of my holiness. That hypocrites may not abuse these pro-
mises, or think that what is said about the restoration of
the people relates to them, he again addresses them by these
words, and calls them “forsakers,”* because they “have
forgotten” Mount Zion ; that is, have revolted from the true
worship of God. By “the mountain of holiness” he denotes
figuratively the rule of a holy life which had been laid down
in the word of the Lord; for the temple had been built by
the command of the Lord, that these men might call upon
him ; and likewise the altar on which the Lord wished that
sacrifices should be offered. Thus those sacrifices and obla-
tions were impure which were offered in other places, or to
other gods, or in any way different from the strict observance
of the ceremonies of the Law. It is not lawful for men to
undertake anything at their own suggestion ; for the Lord
demands nothing but obedience, (1 Sam. xv. 22,) and there
is no obedience without faith ; and there is no faith without

1 « Et les appelle apostats.” “And calls them apostates,”

>
ro ‘sr?

CHAP. LXV. 11. COMMENTARY ON ISAIAH. 391

the word, (Rom. x. 17,) by which alone we are at liberty to
inquire or think concerning God.

Who prepare a table for the army.’ He enumerates their
superstitions. The word A (Gad) is variously explained.
Some think that it denotes Jupiter, or the star of Jupiter ;
and others that it denotes Fortune. Jerome translates the
words, ‘ Ye who spread a table for fortune ;’ for he thinks
that it means prosperity. But I think it more probable that
‘TA (Gad) means “a band,” or “a troop,” or even “an army ;”
and this agrees well with the etymology of the word and
the context. One passage is especially worthy of notice,
(Gen. xxx. 11,) in which Leah rejoices on account of the
addition of children ; for I think that the word which he
employs, A. (bégdd), ought to be understood as if she had
said, ‘ Now, I have plenty of children ;’ for she had many
children before that time, and hence she gave the name “J
(Gad) to her fifth son. Accordingly, I think that 4 (Géd)
ought to be interpreted, in this passage, as meaning “a
troop,” or “an army;” because their false gods were so
numerous, that they could scarcely be numbered for mul-
titude.

And fill an oblation to the number. To fill may here be
taken in two senses ; either that they supplied everything
largely and bountifully for the worship of idols; (for super-
stition has no limit or measure, and they who are niggardly
in the worship of God very cheerfully spend all that they
have for the sake of idols ;) or that they passed by no idol to
which they did not render their worship. I prefer the latter
meaning ; for idolaters do not think that they have done
enough, if they do not give honour to each of the saints ;
and the more numerous the saints whom they have hon-

1 «That prepare a table for that troop, (or, Gad.)’—Eng. Ver. “A
table. A lectisternium the Romans called it. Gad and Meni were
heathen deities, or perhaps two appellations of the same idol, according to
the scriptural manner of expressing the same thing, in the same sentence,
by its different names; so in Jer. xxxii. 35, Baal and Moloch mean one
false god. Gad, in Arabic,is Goodness. Meni denoted the Moon,
from 3 (mdanah), to number ; whence #v, a month, and “4%, the ancient
Greek name for the moon.”—Stock, who quotes Rosenmiiller as his autho-

rity.

392 COMMENTARY ON ISAIAH. CHAP. LXV. 12.

oured, they think that they will have better success. We
have too great experience of this every day in the Papists.

By “number” he means the same thing as he formerly
meant by “army,” for it is a repetition which is very eus-
tomary among Hebrew writers. He means, therefore, that
“a table is prepared,” that is, sacrifice is offered, not toa
single idol, but to a great number of idols ; in order to shew
clearly how grievous are the punishments which they have
deserved.

12. Therefore I will number you to the sword. He alludes
to the number of the gods; and the Lord declares that he
will easily ascertain how numerous they are, for he “ will
number them to the sword.” And hence we see that the
Prophet, in the preceding verse, does not speak of the two
planets, Jupiter and Mercury, as some think, but means that
they were not satisfied with one God, and collected for them-
selves various idols, It is an idle conjecture that the word
*3 (méniz) denotes Mercury, because 13 (mandh) signifies
“to number,” and Mercury presided over numbers and mer-
chants.’ The design of the Prophet is manifest, who declares
that the people “shall be numbered to the sword,” because
they delighted in a vast number of gods, and did not choose
to rely on one God.

Because I called, and ye did not answer. He heightens
the extent and heinousness of that treason, by saying that
the Jews sinned through deliberate malice, and on pur-
pose, rather than through ignorance. They had been often
instructed and warned, but had disdainfully rejected all
warnings, and consequently were far less excusable than
others, to whom no prophets were sent ; for although ignor-
ance cannot be pleaded as an excuse by any man, yet much
less can it be pleaded by the Jews and those to whom the
word of God is proclaimed, and who, on that account, will be
condemned and punished more severely than others.

I spake, and ye did not hear. He describes the manner
of calling, namely, that he exhorted the people by the pro-

' «Et que Mercure estoit le dieu des marchans qui ont leurs livres de
contes.” “And because Mercury was the god of merchants, who have
their account-books.”

as

CHAP. LXV. 12. COMMENTARY ON ISAIAH. 393

phets; for by the word “speak” he twice repeats the same
thing, as we have already stated to be the custom of Hebrew
writers. To “hear” the Lord is to obey his word; for it
would be a trivial matter to lend our ears, if we did not sub-
mit to the word ; and it would then be with us as the pro-
verb says, “They listen with the ears of an ass.”' God
wishes to be heard sincerely, and does not approve of a pre-
tended hearing ; and he shews how it came that they re-
jected the calling. It was because they shut their ears to
the doctrine of the prophets ; for the beginning of obedience
is to bring a desire to learn.

And ye did evil before mine eyes. The phrase, “before
mine eyes,” is of the same import as “to my face ;” a mode
of expression which he made use of a little before. (Ver. 3.)
All men, indeed, sin “ before the eyes” of the Lord, and none
can withdraw from his presence. But in a peculiar sense
we are said to sin “ before his eyes,” when, having been called
by him, we do not dread his presence; for he approaches
nearer to those whom he calls by the prophets, and, so to
speak, exhibits himself as present to them. Far more de-
testable, therefore, and worthy of severe chastisements, is
the impiety of those who, laying aside all shame, despise
and scorn God when he draws near to call and invite
them.

And chose the things in which I took no pleasure. From
this concluding clause of the verse it is evident that they are
condemned, not for gross crimes, but for foolish devotions,
by which they corrupted the worship of God. Although
they zealously devoted themselves to sacrifices contrived by
themselves, because they thought that in this way they
would become entitled to the favour of God; yet he declares
that he abhors their wicked practices. It is not permitted
that any person shall have a free choice to follow whatever
he thinks fit, but all must observe what God approves, and
must not turn aside from it in any way whatever. Now we

** Comme aux asnes qui font signe d’oreilles.” « As with asses that make
a show of ears.” Greek proverbs of the same kind are still more abund-
ant. “Ove ols trsye wibov: 6 38 re dru ixiver, “One told a story to an

ass, and he pricked up his ears.” "Ovos Aveus aKOUMY KiVEl TH OTH, An ass,
listening to a lyre, pricks up his ears.”— Ed.

394 COMMENTARY ON ISAIAH. OHAP. LXv. 14.

see that it was not a fault peculiar to a single age that men
should follow their own caprice in the worship of God, and
should adore their own inventions instead of God ; but what-
ever “pleasure” men “take in these things,’ the Lord
solemnly declares that he condemns and abhors them. |

13 and 14. Behold, my servants shalleat. Here also the Pro-
phet more clearly distinguishes between hypocrites, who held
a place in the Church, and the true and lawful children ; for,
although all without distinction were called children, yet he
shews that many shall be disowned as not belonging to the
family, and that they who proudly and haughtily exalted
themselves, under the name of the people of God, shall be
disappointed of their hope, which is vain and false. We
must carefully observe the highly emphatic contrast between
“ the servants of God,” and those who falsely pretend to his
name; for he shews that empty titles, and false boasting,
or vain confidence, shall avail them nothing.

Shall eat, shall drink. By these words he denotes happi-
ness and a prosperous condition of life; as if he had said,
that he will take care that believers shall not be in want of
anything. But the Lord promises to his servants something
different from what he actually bestows ; for they often “are
hungry and thirsty,” (1 Cor. iv. 11,) while the wicked abound
in enjoyments of every kind, and abuse them for luxury and
intemperance, But it ought to be observed, that the king- —
dom of Christ is here described under figures ; for otherwise
we could not understand it. Accordingly, the Prophet draws
comparisons from earthly kingdoms, in which, when the people
abound in wealth and enjoy comforts of every kind, there is
a visible display of the blessing of God from which we may
judge of his fatherly love.

But since it is not proper that good men should have their
minds engrossed by earthly advantages, it is enough that
some taste of those advantages should support their faith.
And if. they are sometimes oppressed by hunger, yet, being
satisfied with a moderate portion of good, they nevertheless
acknowledge that God is their Father, and that he is kind
to them, and in their poverty have greater riches than kings
and nobles. On the other hand, the wicked, whatever may

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yy.

CHAP, LXV. 15. COMMENTARY ON ISAIAH. 395

be their abundance of good things, cannot enjoy them with
a good conscience, and therefore are the most wretched of
allmen. The Prophet, therefore, has in his eye the right
use of the gifts of God ; for they who serve God in a right
manner receive, as children from the hand of a father, all
that is necessary for this life, while others, like thieves and
profane persons, take violent possession of it. Wicked men
are never satisfied with any amount of wealth, however
great; they have continual fear and trembling, and their
conscience can never be at ease.

The Lord, therefore, does not promise here what he does
not actually bestow ; and this happiness must not be esti-
mated by the outward condition of things. This is still
more evident from what follows, where he speaks of joy and
thanksgwing. The Prophet undoubtedly intends to state in
a few words, that contentment does not lie in abundance of
earthly enjoyments, but in calm peace of mind and spiritual
joy ; for unbelievers have no relish for such things, but to
believers a persuasion of God’s fatherly love is more delight-
ful than all earthly enjoyments. Yet let us observe that we
ought to look for all prosperity from God alone, who will not
permit his people to be in want of anything that belongs to
a happy life.

15. And ye shall leave your name for a curse' to my elect.
He continues the same doctrine, and teaches that God will
at length separate hypocrites from the true servants. And
indeed we need not wonder that the Prophet dwells so
much on this point ; for there is nothing of which it is harder
to convince hypocrites, who, puffed up with pride, deceive
and blind themselves. He affirms that “their name” shall

* « Oath is here put for curse, as it is added to itin Dan. ix. 11, and the
two are combined in Num. y. 21, where the oath of cursing may be
regarded as the complete expression, of which oath is here an ellipsis.
To leave one’s name for a curse, according to Old Testament usage, is
something more than to leave it to be cursed. The sense is, that the name
shall be used as a formula of cursing, so that men shall be able to wish
nothing worse to others, than a like character and fate. This is clear from
Jer. xxix. 22, compared with Zech. iii. 2, as well as from the converse or
correlative promise to the patriarchs and their children, that a like use
should be made of their names as a formula of blessing. (Gen. xxil. 18;
xlviii. 20.)”—Alexander.

396 COMMENTARY ON ISAIAH. OHAP. LXV. 16.

be “ accursed,’ because they thought that they were the
holy seed, and that nothing else under heaven was worthy of
being remembered. Such is also the import of the word
“Leave ;” as if he had said that false boasting, to which
they were so strongly attached, shall be shaken off by vio-
lence; and therefore, that they may not flatter themselves
with a glory that is temporal, and that shall speedily pass
away, the Lord rebukes that haughtiness, and declares that
he will have other servants, to whom they shall be a curse,
so that even in solemn cursing this shall be taken as an
example, “ May God curse thee as he has cursed the
Jews !”

And shall call his servants by another name. He shews
how ill-founded is the confidence of that nation, which
thought that God would have no people, if he had not the
posterity of Abraham; for he solemnly declares that he will
adopt a new people, and that he is not confined to the Jews,
so as not easily to find others whom he shall adorn with the
“name” of his people. The opinion entertained by some,
that by “another name” is meant the Christian name, is
exceedingly unnatural; and even from the context it is evi-
dent that the Prophet had quite a different object in view ;
for, in consequence of the Jews boasting proudly of the anti-
quity of their name, and growing insolent at having been
elected by God long ago, as if God could not do without
them, he shews that he will elect and adopt another people,
and yet that he cannot be accused of capriciousness or fickle-
ness, as if he had changed his mind. He will execute his
purpose and his righteous judgments against those who,
under a false pretence of his name, obscure his glory and
corrupt all godliness.

16. He who blesseth himself in the earth. Here the whole
world is contrasted with a corner of Judea, in which the
worship of God might be said to be shut up. Since the
time when God has been manifested everywhere, he is not
now worshipped in one particular district, but in all places
without distinction; as Christ also teacheth, (John iv. 21,)
“The hour cometh, when neither in this mountain, nor in
Jerusalem, shall ye worship the Father;’ and Paul also

3 3 ae

CHAP. LXV. 17. COMMENTARY ON ISAIAH. 397

saith, “I wish that men in every place may lift up clean
hands, without wrath and disputing.” (1 Tim.ii.8.) Thus
the word “earth,” by which he denotes, in this passage,
the whole world, is employed by him in an indirect contrast
with Judea.

Shall bless himself in the true God. Shall swear by the
true God. By “blessing” and “swearing” he denotes
the whole of the worship of God. “Swearing,” as we have
formerly seen,’ is a kind of worship of God; for by it we
declare that all judgment belongs to God, and acknowledge

that he is perfectly acquainted with all that we do. We

“bless,” when we wish to obtain from him all prosperity,
and render thanksgiving to him alone; and, in short, when
we acknowledge that our prosperity comes from no other
source than from his undeserved kindness. By “the true

God” is meant that he is faithful to his promises and stead-

fast to his purpose; though perhaps there is an implied and
indirect contrast between “the true God” and the false gods
of the Gentiles.

For the former afflictions are surrendered to forgetfulness.
This promise relates to believers only. God declares that
he will put an end to their afflictions and distresses, that
the calamity of the Church may not be perpetual. This
began to be accomplished when the people were brought
out of Babylon ; for, although they were afflicted in various
ways both during the journey and at home, yet the severity
of the punishments was mitigated; because the return to
their native country, the rebuilding of the temple, the
restoration of regular government, soothed their griefs, and
supported their hearts by good hope till the coming of
Christ.

17. For, lo, I will create new heavens and a new earth.
By these metaphors he promises a remarkable change of
affairs ; as if God had said that he has both the inclination
and the power not only to restore his Church, but to restore
it in such a manner that it shall appear to gain new life and

to dwell in a new world. These are exaggerated modes of

expression ; but the greatness of such a blessing, which was
1 Commentary on Isaiah, Vol. ii. p. 70; Vol. ii. p. 467.

398 COMMENTARY ON ISAIAH. CHAP. LXY. 17.

to be manifested at the coming of Christ, could not be de-
scribed in any other way. Nor does he mean only the first
coming, but the whole reign, which must be extended as far
as to the last coming, as we have already said in expounding
other passages. 7 :

Thus the world is (so to speak) renewed by Christ; and
hence also the Apostle (Heb. ii. 5) calls it “a new age,”
and undoubtedly alludes to this statement of the Prophet.
Yet the Prophet speaks of the restoration of the Church
after the return from Babylon. This is undoubtedly true ;
but that restoration 1s imperfect, if it be not extended as far
as to Christ ; and even now we are in the progress and ac-
complishment of it, and those things will not be fulfilled till
the last resurrection, which has been prescribed to be our
limit.

The former things shall not be remembered. Some refer
these words to heaven and earth; as if he had said that
henceforth they shall have no celebrity and no name. But
I choose rather to refer them to the former times; for he
means that the joy at being restored shall be so great that
they shall no longer remember their miseries. Or perhaps
it will be thought preferable to view them as relating to
benefits which, though they were worthy of being recorded,
lost their name when God’s amazing grace shone forth. In
this sense the Prophet said elsewhere, “Remember ye not
the former things.” (Isa. xliii. 18.) Not that God wished
the first deliverance to be set aside or blotted out of the
hearts of believers; but because by comparison the one
brought a kind of forgetfulness over the other, just as the
sun, when he rises, deprives the stars of their brightness,

Let us remember that these things take place in us so far
as we are renewed. But we are only in part renewed, and
therefore we do not yet see a new heaven and a new earth.
We need not wonder, therefore, that we continue to mourn
and weep, since we have not entirely laid aside the old man,
but many remains are still left. It is with us also that the
renovation ought to begin ; because we hold the first rank,
and it is through our sin that “the creatures groan, and are
subject to vanity,” as Paul shews. (Rom. viii. 20.) But

CHAP. LXV. 19. COMMENTARY ON ISAIAH. 399

when we shall be perfectly renewed, heaven and earth shall
also be fully renewed, and shall regain their former state.
And hence it ought to be inferred, as we have frequently
remarked, that the Prophet has in his eye the whole reign
of Christ, down to its final close, which is also called “the
day of renovation and restoration.” (Acts ili. 21.)

18. But rejoice ye and be glad for ever. He exhorts be-
lievers to rejoice, in such a manner as they ought, on account
of such a benefit bestowed by God. And this was added for
‘the sake of amplification ; because men do not adequately
consider God’s other benefits, and especially that which is
the highest and most excellent of all; for either they disre-
gard them altogether, or value them less than they ought to
do. On this account believers must be aroused and urged by
such exhortations as these, that they may not shew themselves
to be unthankful or unmindful, or think that it ought to be
lightly passed by, that, having been redeemed by the hand
of Christ, they carry in their hearts the pledge of eternal
and heavenly life. That is the reason why Isaiah shews
that believers do not give due praise for redemption in any
other way than by continuing their joy through the whole
course of their life, and employing themselves in celebrating
the praises of God.

For, lo, I create Jerusalem a rejoicing, and her people a
joy. At first sight this might be thought harsh ; but an
excellent meaning is obtained, that the ground of joy in
the deliverance of the Church shall be.so great as to remove
every cloud of sadness. And, indeed, since even afflictions
aid our salvation, (Rom. viii. 28,) we have good reason for —
rejoicing in them.

19. And I will be glad in Jerusalem. He expresses more
than in the preceding verse; for by these words he means
that he not only will give to men ground for rejoicing, but
even will be a partaker with them in that joy. So great is
his love toward us, that he delights in our prosperity not
less than if he enjoyed it along with us. And hence we
obtain no small confirmation of our faith, when we learn that
God is moved, and so powerfully moved, by such an affection
toward us. If we are in painful and distressed cireum-

4.00 COMMENTARY ON ISAIAH. OHAP. LXV. 20.

stances, he says that he is affected by grief and sorrow; and,
on the other hand, if our condition is pleasant and comfort-
able, he says that he takes great pleasure in our prosperity.
Hence also we have formerly seen that “the Spirit of the
Lord is sad and vexed,” (Isa. lxiii. 10,) when that order
which he demands and approves is overturned and con-
founded ; and in another passage he takes upon himself the
character of a husband who is satisfied with the love of his
wife. (Isa. ]xii. 5.)

20. There shall be no more thence an infant of days. Some -
think that this points out the difference between the Law
and the Gospel; because “the Law, as a schoolmaster,”
(Gal. ili. 24,) kept scholars in the first elements, but the
Gospel leads us on-to mature age. Others suppose it to
mean that there will no longer be any distinction of age ;
because, where life is eternal, no line is drawn between the
child and the old man. But I interpret the words of the
Prophet in this manner, “‘ Whether they are children or old
men, they shall arrive at mature age so as to be always
vigorous, like persons in the prime of life; and, in short,
they shall always be healthful and robust ;” for it is on ac-
count of our sins that we grow old and lose our strength.
“All our days,” saith Moses, “pass away when thou art
angry: we close our years quicker than a word. The days
of our years in which we live are seventy years, or, at the
utmost, eighty: what goeth beyond this in the strongest is
toil and vexation; our strength passeth swiftly, and we fly
away.” (Ps. xc. 9, 10.) But Christ comes to repair our
strength, and to restore and preserve our original condition.

For the son of a hundred years shall die young. It is
proper to distinguish between the two clauses; for, after
having said that the citizens of the Church shall be long-
lived, so that no one shall be taken out of the world till he
has reached mature age and fully completed his course, he
likewise adds that, even in old age, they shall be robust.
Although the greater part of believers hardly support them-
selves through weakness, and the strength of others decays
even before the time, yet that promise is not made void;
for, if Christ reigned truly and perfectly in us, his strength

CHAP. LXV. 21,22. COMMENTARY ON ISAIAH. 401

would undoubtedly flourish in us, and would invigorate both
body and soul. To our sins, therefore, it ought to be im-
puted, that we are liable to diseases, pains, old age, and other
inconveniences ; for we do not permit Christ to possess us
fully, and have not advanced so far in newness of life as to
lay aside all that is old.*

Here it ought also to be observed, that blessings either of
soul or body are found only in the kingdom of Christ, that
is, in the Church, apart from which there is nothing but
cursing. Hence it follows that all who have no share in that
kingdom are wretched and unhappy; and, however fresh and
vigorous they may appear to be, they are, nevertheless, in
the sight of God, rotten and stinking corpses.

21 and 22. They shall build houses and inhabit them. In
these verses he mentions what is written in the Law; for
these are the blessings of the Law, that they who have
obeyed God shall dwell in the houses which they have built,
and shall gather fruit from the trees which they have planted.
(Ley. xxvi. 10.) On the other hand, the disobedient shall
be expelled from the houses which they built, and shall give
place to foreigners, and shall be deprived of the fruits of the
trees which they planted. ‘The Lord,” saith Isaiah, “shall
protect you from that curse, so as to enjoy your property.”
Now the Prophets hold out those things which relate to the
present life, and borrow metaphors from them ; but it is in
order that they may teach us to rise higher and to embrace
eternal and blessed life. We must not fix our whole atten-
tion on these transitory blessings, but must make use of
them as ladders, that, being raised to heaven, we may enjoy
eternal and immortal blessings. To the Church, which has
been renewed, and which rests on nothing but God’s good
pleasure and undeserved favour, is justly promised the enjoy-
ment of those blessings of which unbelievers had deprived
themselves.

According to the days of a tree. Some think that this is
a promise of eternal life; as if men had the tree of life ; but
that is forced ingenuity, and far removed from the Prophet's
meaning. And I do wonder that commentators give them-

> «Tout le vieil homme.” “ All the old man.”
VOL. Iv. 20

402 COMMENTARY ON ISAIAH. CHAP. LXV, 23.

selves so much trouble in explaining this passage; for the
Prophet speaks, not only of life, but of a peaceful condition
of life; as if he had said, “ Ye shall plant vineyards, and
shall eat the fruit of them; and ye shall not be removed from
this life before receiving the fruit, which shall be enjoyed,
not only by yourselves, but by your children and posterity.
He employs the metaphor of a tree, because he had formerly
spoken of planting vineyards; and accordingly he promises
that the people shall peacefully enjoy both their houses and
their vineyards, and shall not be molested by enemies or
robbers, and this peaceful condition shall last as long as the
life of a tree.

And my elect shall perpetually enjoy: the work of their
hands. <A work is said to be continued or perpetuated when
the result of it is prosperous ; for otherwise men would sub-
ject themselves to long and severe toil, and all to no purpose,
if God did not grant success. Enemies will either take
away or destroy what we have begun, and the completion of
it will be out of our power; and therefore it is strictly said
to be continued, not when merely some progress is made, but
when it is brought toaclose. Here it ought to be observed,
that we cannot possess our wealth and have the peaceful and
lawful enjoyment of it in any other way than by dwelling in
the kingdom of Christ, who is the only heir of the world,
and without being ingrafted into his body. Wicked men ~
may indeed enjoy, for many years, the good things of this
life; but they will continually be uneasy, and will wretchedly
devour themselves, so that even possession shall be destrue-
tive and deadly; for it is only by faith that we obtain all
that belongs to a blessed life, and they who have not faith
cannot be members of Christ.

23. They shall not toil in vain. He enumerates other kinds
of blessings which God promises to the kingdom of Christ ;
for, although God always blessed his people, yet the bless-
ings were In some measure suspended till the coming of
Christ, in whom was displayed full and complete happiness.
In a word, both Jews and Gentiles shall be happy, in all

1 «Qu, jouiront en vieil aage de l’ceuvre de leurs mains.” “Or, shall
enjoy in old age the work of their hands.”

sia deel wes

CHAP. LXV. 23. COMMENTARY ON ISAIAH. 403

respects, under the reign of Christ. Now, as it is a token of
God’s wrath and curse when we obtain no advantage from
our labour, so, on the other hand, it is a token of blessing
when we clearly see the fruit of our labour. For this reason
he says that they who shall have returned from captivity, in
order that they may obtain a true and complete deliverance,
shall not spend their labour in vain or lose their pains. The
Law threatens the death of relatives, destructive wars, losses
of property, and terror in their hearts. (Lev. xxvi. 22;
Deut. xxviii. 48.) Here, on the contrary, are promised fer-
tility, peace, the fruit of labour, and repose. And blessings
of this kind ought to be carefully observed ; for there are few
who, amidst their labours, think of the blessing of God, so
as to ascribe everything to him alone, and to be fully con-
vineed that they will accomplish nothing whatever unless
the Lord grant to them a prosperous result. Wherefore, as
every blessing should be sought from God, so, when it has been
received, thanksgiving should be rendered for it to God alone.

And they shall not bring forth in terror. When it is said
that women “ shall not bring forth in terror,” some explain
it to mean, that they shall have no uneasiness or dread of
childbirth, because they shall be free from pain. We know
that this punishment was inflicted on the woman on account
of sin, to bring forth with difficulty, and to be in danger of
death. Children are brought into the world with fear and
trembling, when there is any expectation of war; and it is
probable that the Prophet rather looks to this, that there
shail be such settled peace that neither women nor men shall
have any reason to fear; for this must be viewed as relating
to both parents, who will have no dread about their children,
as commonly happens when any danger is threatened.

For they shall be the seed of the blessed of Jehovah. This
reason is highly appropriate; for whence come fears and
terrors, whence come alarms, but from the curse of God ?
When the curse has been removed, the Prophet therefore
says justly that parents, together with their offspring, shall
be free from dread and anxious solicitude; because they
shall be convinced that they shall always be safe and sound
through the favour of God.

404 COMMENTARY ON ISAIAH. CHAP. LXV. 24.

And their offspring with them. This is contrasted with
childlessness, which is reckoned in the number of the curses
of God; and therefore it is the same as if he had said, “ I will
no longer deprive them of their children, but will cause them
to enjoy them, along with the rest of the blessings which I
shall bestow upon them.”

24. Before they cry, I will listen. A remarkable promise ;
for nothing is more desirable than to have God reconciled
to us, and to have it in our power to draw near to him with
freedom and boldness; for, although we are surrounded by
innumerable distresses and calamities, yet we cannot be
miserable so long as we are at liberty to betake ourselves to
the Lord. Here therefore the Lord promises that we shall
not pray in vain. Yet this was also promised to the fathers
under the Law. It is certain that, since the beginning of
the world, God listened to the fathers, to all that called upon
him; for this is the most valuable fruit of faith. But he
confirms this more and more. Because the Jews would be
exiles for a long time, the Lord solemnly declares that he
will not permit them any longer to languish in banishment,
and will no longer delay his assistance, but will “listen to
them even before they cry.”

This relates chiefly to the kingdom of Christ, through
whom we are heard and have access to God the Father, as
Paul admirably explains. (Eph. i.18; iii.12.) The fathers
indeed enjoyed the same access, and there was no other way
in which they could be heard but through Christ; but the
door was still narrow and might be said to be shut, whereas
now it has been most widely and perfectly thrown open.
Under the law the people were wont to stand at a distance
in the porch; but now nothing hinders us from entering into
the sanctuary itself, because “the veil of the temple hath
been rent.” (Matt. xxvii. 51.) Thus we have admission
into heaven through Christ, “that we may approach with
freedom and boldness to the throne of grace, to obtain mercy
and find needful assistance.” (Heb. iv. 16.)

A question will be put. “Are there no believers in the
world, and is there no kingdom of Christ, in the present
day? For it does not appear that God is so ready to render

ri

CHAP. LXV. 25. COMMENTARY ON ISAIAH. 4.05

assistance, and there is no visible fruit of our prayers.” I
reply. Though it becomes fully evident that we have been
heard when the event actually proves it, yet God does not in
the meantime overlook us; for he does not permit us to
faint, but supports us by the power of his Spirit, that we
may wait for him patiently. Nor does he delay, as men do,
because he has need of time, but because he wishes to exer-
cise and try our patience. In a word, there are two ways
in which God listens to us ; first, when he renders assistance
openly ; and secondly, when he aids us by the power of his
Spirit, that we may not sink under the weight of afflictions.
And if this doctrine were deeply fixed in the hearts of men,
they would fly to God more readily and boldly, and would
not dispute so eagerly about calling on saints. For how
comes it that men contrive for themselves such a variety of
intercessors, to whom they betake themselves rather than to.
Christ, but because they do not receive that doctrine, and
because they reject such large and bountiful promises ?

25. The wolf and the lamb shall feed together. He means
that everything shall be fully restored, when Christ shall
reign. And here it appears asif there were an implied com-
parison between Adam and Christ. We know that all the
afflictions of the present life flowed from the sin of the first
man; for at that time we were deprived of the dominion
and sovereignty which God had given to man (Gen. i. 28)
over animals of every kind, all of which at first undoubtedly
bowed cheerfully to the dominion of man, and were obedient
to his will; but now the most of them rise up against man,
and even carry on mutual war against each other. Thus,
when wolves, bears, lions, and other savage animals of that
kind, are hurtful to man and to other beasts from which we
obtain some advantage, and when even animals which
ought to have been useful to man are hostile to him, this
ought to be imputed to his sin, because his disobedience
overthrew the order of things. But since it is the office
of Christ to bring back everything to its condition and
order, that is the reason why he declares that the confusion
or ruin that now exists in human affairs shall be removed
by the coming of Christ; because at that time, corrup-

406 COMMENTARY ON ISATAH., CHAP. LXV. 25.

tions having been taken away, the world shall return to its
first origin.

And the lion shall eat straw like the ox. “The lion” shall
eat harmlessly, and shall no longer seek his prey. The
serpent, satisfied with his dust, shall wrap himself in it, and
shall no longer hurt by his envenomed bite. In a word, all
that is disordered or confused shall be restored to its proper
order. Yet beyond all controversy the Prophet speaks alle-
gorically of bloody and violent men, whose cruel and savage
nature shall be subdued, when they submit to the yoke of
Christ. But first we must carefully consider that confusion
which befell all the creatures in consequence of the fall of
man ; for if this were not taken into view, it would be im-
possible for us to have sufficiently just and correct views of
this blessing of restoration. At the same time, we must
keep in remembrance what we said in expounding a similar
allegory in the eleventh chapter.’ Here we are taught what
is the nature of men before the Lord convert them and re-
ceive them into his fold; for they are cruel and untamed
beasts, and only begin to abstain from doing any injury,
when the Lord subdues their wicked inclination and their
furious desire to do harm.

In all my holy mountain. This is added because, when
rubbish and filth have been taken out of the way, the Lord
will gather to himself a Church without spot. By the word
ali he means cleansing. Yet we ought not to think it
strange that still so many are ferocious; for there are few
that are the true inhabitants of God’s mountain, few that
are upright and faithful, even among those who profess to
be Christians. Seeing that the old man still reigns and is
vigorous in them, contentions and wars must also exist and
prevail amongst them.

CHAPTER LXVI.

1. Thus saith the Lord, The 1. Sic dicit Iehova, Coelum sedes
heaven is my throne, and the earth mea, et terra scabellum pedum
is my footstool: where is the house meorum. Ubi ista domus quam

* Commentary on Isaiah, vol. i. p. 383. e

CHAP, LXVI.

that ye build unto me? and where
is the place of my rest ?

2. For all those things hath mine
hand made, and all those things have
been, saith the Lord: but to this
man will I look, even to him that ts
poor, and of a contrite spirit, and
trembleth at my word.

3. He that killeth an ox, is as if
he slew a man; he that sacrificeth
a lamb, as if he cut off a dog’s neck ;
he that offereth an oblation, as if
he offered swine’s blood; he that
burneth incense, as if he blessed an
idol: yea, they have chosen their
own ways, and their soul delighteth
in their abominations.

4. I also will choose their delu-
sions, and will bring their fears upon
them; because when I called, none
did answer ; when I spake, they did
not hear: but they did evil before
mine eyes, and chose that in which
I delighted not.

5. Hear the word of the Lord, ye
that tremble at his word; Your
brethren that hated you, that cast
you out for my name’s sake, said,
Let the Lord be glorified: but he
shall appear to your joy, and they
shall be ashamed.

6. A voice of noise from the city,
a voice from the temple, a voice of
the Lord that rendereth recompence
to his enemies.

7. Before she travailed, she
brought forth; before her pain
came, she was delivered of a man-
child.

8. Who hath heard such a thing?
who hath seen such things? Shall
the earth be made to bring forth in
one day ? or shall a nation be born at
once ? for as soon as Zion travailed,
she brought forth her children.

9. Shall I bring to the birth, and
not cause to bring forth? saith the
Lord: shall I cause to bring forth,
and shut the womb? saith thy God.

10. Rejoice ye with Jerusalem,
and be glad with her, all ye that
love her: rejoice for joy with her,
all ye that mourn for her ;

COMMENTARY ON ISATAH.

407

eedificabitis mihi? et ubi hic locus
quietis meze ?

2. Atqui manus mea hee omnia
fecit, et coeperunt esse hee omnia,
dicit Iehova. Et ad hunc respicio
qui humilis est ac contritus spiritu,
tremitque ad sermonem meum.

3. Qui mactat bovem, acsi homi-
nem occidat; qui sacrificat pecu-
dem, acsi canem jugulet. Qui offert
Minha, acsi offeret sanguinem su-
illum; qui recordatur thuris, acsi
benedicat idolo (Heb. iniquitati).
Et sané elegerunt vias suas, et abo-
minationes eorum anima ipsorum
desideravit.

4. Ego quoque eligam illusiones
eorum, et terrorem ipsorum inducam
illis ; quia vocavi, et nemo respondit ;
loquutus sum, et non audierunt ; et
fecerunt malum in oculis meis, et
ea in quibus non oblector elegerunt.

5. Audite verbum Jehove, qui
tremitis ad verbum ejus. Dixerunt
fratres vestri odio vos habentes, re-
jicientes vos propter nomen meum.
Glorificetur (vel, gravis est; vel,
onerosus ; vel, glorificabitur) Ie-
hova. Atqui videbitur cum letitia
vestra ; illi autem pudefient.

6. Vox tumultus ex urbe, vox e
templo; vox Iehove reddentis mer-
cedem hostibus suis.

7. Antequam parturiret, peperit ;
antequam veniret illi dolor, enixa
est masculum.

8. Quis audivit huic simile? Quis
simile huic vidit ? An parietur terra
die uno? An nascetur gens vice
una? Quoniam simul doluit ad par-
tum, simul peperit Sion filios suos.

9. An ego foetus emitto, et non
pariam? dicit Iehova. An ego par-
ere facio, et cohibebor ? dicit Deus
tuus.

10. Leetamini cum Ierusalem, et
exultate in ea, omnes qui diligitis
eam; gaudete cum ea gaudio, om-
nes qui lugetis super eam.

408

11. That ye may suck, and be
satisfied with the breasts of her con-
solations; that ye may milk out,
and be delighted with the abund-
ance of her glory.

12. For thus saith the Lord, Be-
hold, I will extend peace to her like
a river, and the glory of the Gen-
tiles like a flowing stream: then
shall ye suck, ye shall be borne
upon her sides, and be dandled upon
her knees.

13. As one whom his mother
comforteth, so will I comfort you;
and ye shall be comforted in Jeru-
salem.

14. And when ye see this, your
heart shall rejoice, and your bones
shall flourish like an herb; and the
hand of the Lord shall be known
toward his servants, and his indig-
nation toward his enemies.

15. For, behold, the Lord will
come with fire, and with his chariots
like a whirlwind, to render his anger
with fury, and his rebuke with flames
of fire.

16. For by fire, and by his sword,
will the Lord plead with all flesh:
and the slain of the Lord shall be
many.

17. They that sanctify themselves,
and purify themselves in the gardens
behind one tree in the midst, eating
swine’s flesh, and the abomination,
and the mouse, shall be consumed
together, saith the Lord.

18. For I know their works and
their thoughts: it shall come, that
I will gather all nations and tongues;
and they shall come, and see my
glory.

19. And I will set a sign among
them, and I will send those that
escape of them unto the nations, to
Tarshish, Pul, and Lud, that draw
the bow, to Tubal and Javan, to the
isles afar off, that have not heard
my fame, neither have seen my
glory; and they shall declare my
glory among the Gentiles.

20. And they shall bring all your
brethren for an offering unto the
Lord, out of all nations, upon horses,

COMMENTARY ON ISAIAH.

CHAP. LXVI.

11. Ut sugatis et saturemini ab
ubere consolationum ejus, ut mul-
geatis et delectemini splendore glor-
lee ejus.

12. Quoniam sie dicit Iehova,
Eece ego derivo super eam, quasi
fluvium, pacem ; et quasi torrentem
inundantem gloriam Gentium. Su-
getis itaque, super latus portabi-
mini, et super genua delectabimini.

13. Sicuti virum quem consolatur
mater sua, ita ego consolabor vos,
et super Ierusalem erit vobis conso-
latio.

14. Et videbitis, et letabitur cor
vestrum, et ossa vestra quasi herba
florebunt ; et cognoscetur manus
Tehovee erga servos suos, et indigna-
bitur hostibus suis.

15. Quoniam ecce Iehova in igne
veniet, et quasi turbo quadrigee ejus,
ut reddat in furore iram suam, et
increpationem suam in flamma ignis.

16. Quoniam in igne lehova judi-
eabit, et in gladio suo omnem
carnem; et multi erunt interfecti
Tehovee.

17. Qui sanctificant se, et qui se
purificant in hortis post unam in
medio; qui comedunt carnem suil- —
lam, et abominationem et murem,
simul tollentur, dicit Iehova.

18. Nam ego opera eorum et co-
gitationes eorum. Quia venit tem-
pus ut congregem omnes gentes et
linguas ; et venient, et videbunt
gloriam meam.

19. Et ponam in illis signum, et
mittam quosdam ex illis servatos ad
gentes Tharsis, Pul, et Lud, qui tra-
hunt arcu, Thubal et Javan, insulas
remotas; quee non audierunt nomen
meum, et non viderunt gloriam
meam; et annuntiabunt gloriam
meam in Gentibus.

20. Et adducent omnes fratres
vestros ex omnibus gentibus obla-
tionem Iehovee in equis et quadrigis,

CHAP. LXVL. |.

and in chariots, and in litters, and
upon mules, and upon swift beasts,
to my holy mountain Jerusalem,
saith the Lord, as the children of
Israel bring an offering in a clean
vessel into the house of the Lord.

21. And I will also take of them
for priests, and for Levites, saith
the Lord.

22. For as the new heavens, and
the new earth, which I will make,
shall remain before me, saith the
Lord, so shall your seed and your
name remain.

23. And it shail come to pass,
that from one new-moon to another,
and from one sabbath to another,
shall all flesh come to worship be-
fore me, saith the Lord.

24. And they shall go forth, and
look upon the carcases of the men
that have transgressed against me:

for their worm shall not die, neither

=

shall their fire be quenched; and
they shall be an abhorring unto all
flesh.

COMMENTARY ON ISAIAH.

409

in vehiculis, et mulis, et celeribus
animalibus, ad montem sanctum
meum lIerusalem, dicit Iehova;
quemadmodum adferunt filii Israel
in vase mundo in domum Iehove.

21. Adeoque assumam ex illis
aliquos in sacerdotes et Levitas, dicit
Tehova.

22. Nam sicut cceli novi, et terra
nova, que ego facio, stant coram
me, dicit Iehova; ita stabunt semen
vestrum et nomen vestrum.

23. Et accidet, ut e mense in
mensem ejus, et ex Sabbatho in
Sabbathum ejus, veniat omnis caro,
ut adoret coram me, dicit Jehova.

24. Et egredientur, et videbunt
cadavera hominum qui preevaricati
sunt in me; quia vermis eorum non
morietur, et ignis eorum non extin-
guetur, et erunt nausea omni ¢arni.

l. Thus saith Jehovah. This discourse is different from

the preceding one; for here the Prophet exclaims against
the Jews, who, puffed up with vain confidence in the sacri-
fices and the temple, indulged freely in their pleasures, and
flattered themselves in their sins under this pretence. He
shews that this confidence is not only foolish and groundless,
but diabolical and accursed ; for they grossly mock God who
endeavour to serve and appease him by outward ceremonies.
Accordingly, he reproaches them with endeavouring to
frame an idol in place of God, when they shut him up in the
temple. Next, he speaks of the renovation of the Church,
and of the extension of it throughout the whole world.
Heaven is my throne. His aim being to shake off the
self-complacency of the pretended or hypocritical worshippers
of God, he begins with his nature. By assigning “ heaven”
for his habitation, he means that the majesty of God fills all
things, and is everywhere diffused ; and that he is so far from
being shut up in the temple, that he is not shut up or con-
fined within any place whatever. The Scripture often teaches
that God is in heaven ; not that he is shut up in it, but in

410 COMMENTARY ON ISAIAH. CHAP. LXviI, 1.

order that we may raise our minds above the world, and may
not entertain any low, or carnal, or earthly conceptions of
him ; for the mere sight of heaven ought to carry us higher,
and transport us into admiration. And yet, in innumerable
passages, he protests that he is with us, that his power is
everywhere diffused, in order that we may not imagine that
he is shut up in heaven.

It may be thought that this is beyond all controversy, and
was at that time acknowledged by all ; for who did not know
that heaven and earth are filled by the majesty of God ?
They might therefore object that there is no man who
wishes to thrust God out of heaven, and that the Prophet
has no good reason for waxing wroth and breaking out into
such violent invective. And undoubtedly they rejected with
great haughtiness this doctrine of the Prophet, and were
highly irritated and enraged, as if great injury had been
done to them. But it is easy to reply that, when men endeavour
to appease God according to their own fancy, they frame an
idol that is altogether contrary to his majesty. Relying on
their useless ceremonies, they thought that they had per-
formed their duty well when they went frequently to the
temple, and offered in it prayers and sacrifices. The Prophet
shews that the majesty of God must not be measured by
this standard, and that all that they bring forward, unac-
companied by purity of heart, are absolute trifles ; for since —
it is evident from his dwelling-place being in heaven that
the nature of God is spiritual, if the worship do not corre-
spond to that nature, it is undoubtedly wicked and corrupted.

Where is that house which ye will build for me? Under
the word house or temple he includes all the ceremonies
in which they thought that the worship of God consisted ;
and because they measured God and his worship by the
temple as a standard, the Prophet shews that it is unworthy
of God’s majesty to view his presence as confined to a visible
and frail building. He does not argue merely about God’s
essence, but at the same time discourses concerning his true
worship, which he shews to be spiritual, in order that it may
correspond to the nature of God, who “is a Spirit.” (John
iv. 24.) And if men diligently considered what is the nature

CHAP. LXVI. |. COMMENTARY ON ISAIAH. 411

of God, they would not contrive foreign and new modes of
worship for him, or measure him by themselves.’ This com-
mon and often expressed sentiment is more weighty and
energetic than if the Prophet had brought forward something
new ; for he shews that they are so stupid and dull as to be
ignorant of that which was well known to the merest idiot,
and that they resemble dumb beasts in imagining that God
dwells and reposes in the temple. He therefore asks con-
temptuously, “ Where is that house?” For it was absurd to
think either that God dwells on the earth, or that he is con-
cealed and shut up in a prison. Besides, the temple was
built on a small mountain, and could not contain the glory
of God within its limited dimensions.

And where is this place of my rest? And yet the Lord
had said of the temple, “This is my rest for ever ; here will
I dwell, for I have chosen it.” (Ps. cxxxii.14.) In another
passage it was said, “Enter, O Lord, into thy rest.” (2
Chron. vi. 41.) Besides, we have seen, in a former part of
this book, that “the Lord’s rest shall be glorious in it.”
(Is. xi. 10.) Finally, this was the ordinary designation of
the temple, and yet the Prophet now finds fault with it. I
reply, the temple is called God’s rest, hecause he gave the
token of his presence in the temple; for he had chosen it
as the place where men should call upon him, and from
which he would give a display of his strength and power.
But he did not command it to be built in order that men
might conceive of his majesty according to their own fancy,”
but rather that, reminded by the outward signs of God’s
presence, they might raise their minds higher and rise to
heaven, and acknowledge that God is greater and more ex-
cellent than the whole world. Yet, asthe minds of men are
prone to superstition, the Jews converted into obstacles to
themselves those things which were intended to be aids;
and when they ought to have risen by faith to heaven, they
believed that God was bound to them, and worshipped him

1 «Et ne mesureroyent sa grandeur infinie 4 leur petitesse.” “ And
would not measure his infinite greatness by their littleness.”

2 « Afin que les hommes creussent de sa majesté tout ce que bon leur

sembleroit.” “In order that men might believe concerning his majesty
whatever they thought fit.”

412 COMMENTARY ON ISAIAH, ° CHAP. LXVI. 2.

only in a careless manner, or rather made sport of worship-
ping him at their own pleasure.

This passage is very appropriately quoted by Stephen,
(Acts vii. 49,) and is indirectly accommodated by Paul to the
sense which we have now stated ; for they shew that those
persons are grievously deceived and far astray who bring to
God carnal ceremonies, as if pure worship and religion con-
sisted of them, or who wickedly and profanely disfigure his
worship by statues andimages. Stephen addresses the Jews,
who, being attached to the figures of the Law, disregarded
true godliness ; while Paul, speaking to the Gentiles, affirms
that “God dwelleth not in temples made with hands.”
(Acts xvii. 24.)

2. Yet my hand hath made all these things. The Prophet
refutes the false opinion which men form about the worship
of God, by thinking that sacrifices and outward ceremonies
are of great value in themselves ; for the state of the question
is this. God cares nothing about ceremonies, but they are
empty and useless masks, when men think that they satisfy
God by means of them. When he says that he made all
these things, this must not be understood as referring solely
to the temple, but to all that was there offered to God.
Now he says that he “ made all these things,” in order that
men may know that God has no need of this external wor-
ship, as he declares (Ps. |. 10) that all the animals were ©
created by him, and are his own, though by sacrifices of them
the Jews hoped to obtain his favour. But foolish mortals
have this disease deeply seated in them, that they transform
God according to their inclination, though he appointed ex-
ternal worship not for his sake, but for our advantage ; that
is, that we may be trained by it according to the capacity
of our flesh.

And all these things began to be. It is the same as if he
had said that he must not be compared to éhese things,
which at one time began to be; for he is eternal and had no
beginning. “I could dispense with your sacrifices,” saith
the Lord, “ for, before they began to be, I was, and therefore
they can be of no service to me.” In short, he maintains
that ceremonies are of no avail in themselves, but aim at a

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CHAP. LXVI. 2. COMMENTARY ON ISAIAH. 413

different object. Isaiah takes for granted that it is impossible
that God could receive any addition; and hence it follows
that he is satisfied with himself alone ; for he could do with-
out the world from all eternity.

And I look to him who is hwmble and contrite in spirit.
Next, a definition of lawful worship is added ; for, when he
says that God “looketh to the humble,” I have no doubt
that he who is “humble and contrite in spirit” is indi-
rectly contrasted by him with the array, and splendour, and
elegance of ceremonies, by which the eyes of men are com-
monly dazzled, so as to be carried away in admiration. On
the other hand, the Lord testifies that he demands humble
and downcast minds, and that tremble at his commandments.
By these words he describes inward purity of heart and sin-
cere desire of godliness, and at the same time shews in what
way we ought to be prepared to please God.

And trembleth at my word. So far as relates to “trem-
bling,” it might be thought strange at first sight that he
demands it in believers, since nothing is more sweet or gentle
than the word of the Lord, and nothing is more opposite to
it than to excite terror. I reply, there are two kinds of
trembling ; one by which they are terrified who hate and flee
from God, and another which affects the heart, and promotes
the obedience, of those who reverence and fear God. This
clause, I am aware, is viewed by others as relating to the
Law, which threatens and terrifies, and proclaims the dread-
ful judgment of God. But I take it in a more general
acceptation ; for even believers tremble at the promises when
they embrace them with reverence. Hence infer that true
godliness consists in having our senses brought into a state
of obedience to God, and in making no boastful or wicked
claims for ourselves. The nature of faith is to yield obedi-
ence to God, and to listen to him attentively and patiently

_ when he speaks. But when we are puffed up and carried

away by a vain confidence in ourselves, we have no piety or
fear of God ; for we cannot make even the smallest claim for
ourselves without despising God.

We ought carefully to mark the expression which he em-
ploys, “Trembling at the word of God.” Many boast

414 COMMENTARY ON ISAIAH. CHAP. LXVI. 3.

that they reverence and fear God; but, by disregarding
his word, they at the same time shew that they are despisers
of God. All the reverence that we owe to God must be paid
to his word, in which he wishes to be fully recognised as in
a lively image. The amount of what is said is, that God
prefers this sacrifice to all others, when believers, by true
self-denial, lie low in such abasement as to have no lofty
opinion about themselves, but to permit themselves to be
reduced to nothing. Thus also the Psalmist says, “The
sacrifice acceptable to God is a contrite spirit; an afflicted
heart, O God, thou wilt not despise.” (Ps. li. 17.) Because
this modesty of faith produces obedience, this pious feeling
is likewise added, that, laying aside all obstinacy, they
tremble at the word of God.

From these words we ought to draw a remarkable conso-
lation, “ Though we appear to be wretched in our abasement
and humility, and though we appear to be unworthy of
being beheld by men, yet we are truly happy; because the
Lord looks upon us, and bestows on us his favour.” When
we are tempted to despair, let us think that in this way the
Lord exalts his servants to heaven, though they have been
cast down to hell, and almost sink under the burden.

3. He that killeth an ox, as tf he slew a man. There are
two clauses in this verse. In the former, Isaiah plainly de-
clares that all the sacrifices of his nation are of no value in >
the sight of God, but are held by him in abomination ; in
the latter, he describes the dreadful corruption by which
they mingled the ceremonies of the Gentiles with the sacri-
fices of the Law, and in this way corrupted and perverted
everything. The greater part of commentators think that
these words repeal the sacrifices of the Law, but this is a
mistake ; for Isaiah, in this passage, treats of the same sub-
ject of which he had formerly treated in the first and fifty-
eighth chapters, and does not absolutely condemn sacrifices,
but rather the blemishes and corruptions of them, because
the Jews thought that God was satisfied with a deceitful and
empty appearance, and at the same time cared not about the
true fear of God and a pure conscience. He does not speak,
therefore, of the thing itself, but censures men who abused

CHAP, LXVI. 3. COMMENTARY ON ISAIAN. 415

sacrifices ; because this was as much as to offer to God the
shell of an empty nut. In a word, no sacrifices are accept-
able to God but those which proceed from a pure heart and
an upright will.

Yet it is probable that the Prophet alludes to the sacri-
fices of the Gentiles, which were shocking and monstrous;
for they killed men, or buried them alive. Neither the Ro-
mans, (who reckoned themselves to be more religious than
other nations,) nor even the Jews, abstained from this
crime. Nay more, («axdfmror) wicked imitators polluted
themselves by many child-murders, thinking that they fol-
lowed their father Abraham. Isaiah says that, ‘“ when they
kill an ox, they do the same thing as if they slew a man;
and thus he shews that the Jews, though they had a religion
which was peculiar and which God had appointed, yet were
in no respect better than the Gentiles, among whom every-
thing was polluted and profane, and were not more highly
approved by God ; because the name of God is profaned by
hypocrisy of religion not less than by corrupted and false
worship. How necessary this admonition was, we have for-
merly seen ; for, while the Jews were convicted of all crimes,
yet, so long as they concealed themselves under this shadow,
they thought that they were safe. Justly therefore does the
Prophet meet them by saying, that they gain nothing more
by their attempts to appease God than if they sought to
offer sacrifices from the abominable sacrileges of the Gentiles.

And truly they have chosen their own ways. There are
two interpretations of this passage; for the antecedent to
the pronoun may either be the Gentiles or the Jews; that
is, either that the Jews mingled and entangled themselves
with the wicked ceremonies of the Gentiles, or that they
followed their own inventions. The former exposition would
not be inappropriate, were it not that it is unnatural, be-
cause the word “‘ Gentiles” has not been formerly expressed.
It was the most aggravated part of the wickedness of the
Jews, that they not only abused the pure worship of God,

1 Qu’ ensacrifiant un beeuf, ¢’est autant que s‘ils coupoyent la gorge a
un homme.” “ That, in sacrificing an ox, it is the same as if they were
cutting a man’s throat.”

416 COMMENTARY ON ISAIAH. OHAP. LXVI. 3.

but likewise, through their contempt of the Law, defiled the
temple and every other place by wicked and abominable
superstitions. They built altars on high places, planted and
reared groves, took delight in games and public entertain-
ments, and copied everything else that was appointed by pub-
lic authority for the purpose of corrupting the hearts of men.
Thus there was produced among them a confused medley of
superstitions, such as we now behold in Popery, in which we
see various patches sewed together, taken out of every kind
of superstitions, not only heathen and Jewish, but likewise
such as have been recently contrived by Satan, that he might
more easily, and with greater plausibility, impose on the
world.. These and similar practices the Prophet would justly
pronounce to be doubly worthy of condemnation, because,
while they boast of the name of God, and make profession of
his worship, still they are not ashamed to stain and pollute
that worship by the sacrileges of idolatrous nations.

The other interpretation is not obscure, and is equally ap-
propriate, that the Jews were devoted to their own inyen-
tions, and followed their own abominations. He affirms
that they do not worship God sincerely, who despise him
according to their own caprice, not only because they are
full of avarice, hatred, ambition, dishonesty, cruelty, and ex-
tortion, but because they corrupt the worship of God by
their own contrivances. Although the pronoun refers to the
Jews, yet the Prophet condemns all superstitions which they
had borrowed from the heathen nations. Consequently, there
is little difference between the two interpretations; for he
merely teaches that, because they have insolently and re-
belliously shaken off the yoke of God, because wickedness
openly prevails among them, everything that proceeds from
them is polluted and detestable. Streams that bring down
dirty and offensive matter from a muddy and polluted foun-
tain cannot be clean or pure. Choice and desire reveal
their obstinacy more clearly; that is, because, knowingly
and willingly, they despised God’s commandments, and de-
voted their heart to everything that was opposed to them,
as if they wished intentionally to disdain everything that
proceeded from God, that they might obey their depraved lust.

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CHAP. LXVI. 4. COMMENTARY ON ISAIAH. 417

4. I also will choose their delusions.' The Prophet means
that the Jews gain nothing by holding out various and plau-
sible pretences and by searching for excuses ; because God
does not care for the cunning or fine speeches of men. And
indeed it is not proper to measure God by our own capacity,
and we ought not to depend on human judgment ; but it is
our duty to judge of the works of God from his word.
I will choose ; that is, “I will scatter the clouds which they
endeavour to spread over themselves, so that their delusions
shall be manifest and visible to all; for now they appear to
be hidden, but one day they shall be dragged forth to public
view.” ‘The meaning may be thus summed up. ‘ Because
the Jews have indulged so freely in sinning that everything
which they chose was preferred by them to the command.
ments of God, so also, in his turn, God will lay open their
delusions at his pleasure.”

And will bring wpon them their terror.” Under the
word “terror” he repeats the same thing, according to the
custom of Hebrew writers. “I will cause them to know
that they have fallen into a mistake, and that the terrors
which they indulged shall fall on their own heads.”* Thus
their excuses or hypocritical pretences will be of no avail for
confounding truth and falsehood and veiling superstitions ;
because the Lord will clearly distinguish between them.

Because I called. The Prophet again condemns the Jews
for obstinacy, in not having suffered the Lord to correct
them. ‘This is the only remedy that remains for correcting
our vices, that we hear the Lord speaking, when he endea-
vours to bring us back into the right way ; but when we
sear and harden our hearts, it is the worst of all evils.

««¢ That I may mock them.’ Here the word om didyn (tdignalaléhém)
means DA diy, (léhithgnolél bam,) ‘that I may mock them,’ in the
same sense as the words used in another passage, ‘2 NJ?ynn "5, (ki hith-
gnillilt bi,) «because thou hast mocked me.’ (Num. xxii. 29.)”—
Jarchi. eS

2 « Et leur feray venir les choses qu’ils craignoyent.” ‘And will bring
(or cause to come) upon them the things which they dreaded.” __ :

8 « Je feray quiils cognoistront avoir failli, tellement que ce quils craig-
noyent leur tombera dessus la teste.” “1 will cause them to know that
eee been mistaken, and that what they dreaded has fallen on their
own head.”

VOL. Iv. : 2D

418 COMMENTARY ON ISAIAH. OHAP. LXVI. 5.

Whenever therefore men prefer their own inventions to the
ordinances and commandments of God, they openly despise
God, to whose will they ought to have yielded. This is
especially the case when there is added such obstinate hard-
ness of heart as shuts the door against holy warnings, and
it is vain for them to allege that they cannot displease God
by doing that which they undertake for the purpose of wor-
shipping him;. for all that men, by neglecting the word,
choose and follow, the Lord rejects and abhors.

Before mine eyes. He repeats what he had formerly said,
that the Jews sinned in the sight of God, as if they had
resolved to provoke him to anger. At length he adds their
manner of doing so, that, with perverse desire, they sought
what God had forbidden; nor is it without good reason that
he so frequently censures the wicked insolence of men, in
defrauding God of his right, by treating contemptuously what
he approves. |

5. Hear the word of Jehovah. He directs his discourse to
the true worshippers of God, and promises to them what
they could scarcely have expected during those terrible
calamities; and he expressly addresses them, because at
that time there were many who falsely boasted of the name
of God. Nay more, leaving the undistinguished multitude,
he directs his discourse separately to a small number, as he
formerly said, “Seal the law, bind the testimony among my |
disciples.” (Is. viii. 16.)

Ye who tremble at my word. He points out the true and
sincere children of God, by this mark, that they “tremble
at the word of the Lord.” This indeed is an uncommon
virtue; and therefore he contrasts it with the false profes-
sion of those who, by bearing the outward mark of circum-
cision, wished to be reckoned among the people of God, and
made a great profession and show of holiness; that we may
know that they alone reverence and fear God who reverence
and fear his holy word ; that is, who, in consequence of
being powerfully impressed by hearing the voice of God,
constrain all their senses to obey ; for this is a remarkable
proof of godliness.

Your brethren said. Because it is customary with hypo-

- ee ee

OHAP. LXVI. 5. COMMENTARY ON ISAIAH. 419

critical worshippers of God to make loud boasting of their
pompous ritual, the design of the Prophet is, to arm and
fortify believers for enduring their attacks, that they may
not give way when they are mocked and insulted. As if he
had said, “You have to contend not only with foreign
nations, but with domestic foes, who hold a place in the
Church, and who are bound by the tie of brotherhood on
account of the covenant of God which is common to you all.
If they mock at your simplicity in the same manner as they
haughtily despise God himself, you must boldly and fear-
lessly resist that temptation.” He therefore calls them
“brethren,” although they were enemies of believers and of
the word of God, for it is by way of concession that he gives
to them that name which they falsely usurped. Hence we
infer that this is not a new evil, that enemies, who bear the
name of brethren, are nourished in the bosom of the Church.
This internal war must be incessantly carried on with hypo-
crites, who cannot patiently endure that we shall worship
God with an honest and upright conscience.

Casting you out for the sake of my name. Literally,
“bidding you begone.” As we see the Pope thundering
dreadfully against us, as if we had been base and worthless
persons; so hypocrites were casting out the small number
of believers ; for, being superior in number, authority, and
wealth, they likewise exercise that tyranny in such a man-
ner that they approve or disapprove of everything according
to their own caprice, and cause that believers may be reckoned
as of no value, whom they not only overwhelm by their vast
numbers, as the chaff does the wheat, but also trample
proudly under their feet.

Let Jehovah be glorified. Or, in the future tense, “ Jeho-
vah will be glorified.” Others translate it, “Jehovah is
severe; but let us see which is the preferable meaning.
They who translate it, “Jehovah is severe,’ think that
wicked men complain of God’s excessive severity, in not
sparing his people and in acting severely toward them ; and
they think that by this word the people were tempted to
despair ; for, when wicked men endeavour to turn us aside
from God, they take away all hope and confidence of salva-

420 COMMENTARY ON ISAIAH. CHAP. LXVI. 6.

tion. But I give the preference to either of the other two
expositions. That which is most generally approved is the fol-
lowing. Wicked men laughed at the prophecies and promises,
because that glory which the Prophets had so frequently
mentioned was nowhere to be seen; as if they had said,
“Let the Lord display some testimony of his glory, that we
may safely rely on it ;’ and therefore the Prophet wishes to
arm believers against such blasphemy, that they may not
allow their faith to be overturned by the sneers of wicked
men. But this passage might be appropriately and perhaps
more correctly interpreted to mean, that wicked men haye
promised very great things for themselves, as if by their
good deeds they had deserved God’s favour, as Amos (vy. 18)
also reproaches them, that, while they fearlessly provoke
God, they confidently trust that he will be gracious to them.
Since, therefore, relying on their sacrifices, they scorned all
threatenings, and boasted that God would assist them, he
replies that they shall see the glory of God in a very different
manner.’ . ;

But he will be seen to your joy. As if he had said, “ God,
by his coming, will cause believers to know that they have
not hoped in vain ; for he will appear for the advantage of
believers, and for the destruction of those who maintain that
he will appear as the defender of wickedness, of which he.
will be the severe avenger. ‘The former shall enjoy gladness
and consolation, while the latter shall be ashamed and shall
blush, for they shall quickly feel that the judgment of God,
which they now laugh at, is at hand.”

6. A voice of tumult from the city, a voice from the temple.
He confirms the preceding statement; namely, that God
hath. not threatened in vain, that he will speedily come to
take vengeance on hypocrites, in order that what has been
promised concerning gladness may be more eagerly expected
by believers. It is uncertain what are the enemies whom
he describes ; for this passage may be explained as relating
to the Babylonians, whose destruction was the deliverance
of his Church. It may also be explained as relating to other

* « TIs verront la gloire de Dieu autrement qu’ils ne pensent.” The
shall see the glory of God in a different manner from what they think.”

CHAP. LXVI. 7. COMMENTARY ON ISAIAH. 421

enemies, who were nourished in the bosom of the Church ;
and I am more favourable to this opinion, though I do not
deny that it may be viewed in reference to any kind of ene-
mies. But he has in his eye domestic foes, of whom he
had formerly spoken, who disdained the voice of God con-
tinually addressing them by the mouth of the prophets. He
therefore threatens that they shall speedily hear another
and more terrible voice; but there is immediately added
a mitigation, that the same terror may not discourage the
believing servants of God.

The meaning may be thus summed up. “In vain do
wicked men boast and set their own obstinacy in opposition
to the judgments of God, for they shall not escape his hand,
and even ‘from the temple,’ which was their lurking-
place of false confidence, his voice shall come forth, and
believers will then receive the fruit of their patience.” Would
that we did not at the present day experience similar con-
tempt in hypocrites, who set at nought all remonstrances
and threatenings, and have no respect for the word of God !
To them, therefore, instead of the mild and gentle voice
which they now hear, we are compelled to threaten “a
tumultuous voice,” which they shall one day hear from
other and very different masters; for since the world, with
irreligious scorn, disdains the word of God, it shall be con-
strained not only to hear, but likewise to experience, an
armed voice, that is, fire and sword.

7. Before she travailed, she brought forth. Having for-
merly comforted believers, that they might not be discouraged
by the insolence and contempt of brethren, whom he would
at length punish, and having thus commanded them to wait
for the coming of the Lord with a steady and resolute heart,
the Lord at the same time adds, that he will punish them in
such a manner that, by their destruction, he will provide
for the safety of believers. Nor does he speak of one or two
men, but of the whole Church, which he compares to a
woman. The same metaphor has already been sometimes
employed by him ; for God chiefly aims at gathering us into
one body, that we may have in it a testimony of our adop-
tion, and may acknowledge him to be a father, and may be

422 COMMENTARY ON ISAIAH. CHAP. LXVI.8.

nourished in the womb of the Church as our mother. This
metaphor of a mother is therefore highly appropriate. It
means that the Church shall be restored in such a manner
that she shall obtain a large and numerous offspring, though
she appear for a time to be childless and barren.

Before her pain came wpon her. He repeats the same
statement which he has already employed on other occa-
sions; but he expresses something more, namely, that this
work of God shall be sudden and unexpected ; for he guards
believers against carnal views, that they may not judge of
the restoration of the Church according to their own opinion,
Women carry a child in the womb for nine months, and at
length give birth to it with great pain. But the Lord has
a very different manner of bringing forth children ; for he
says that he will cause the child to see the light, before it
be possible to perceive or discern it by any feeling of pain.
On this account he likewise claims the whole praise for
himself, because a miracle sets aside the industry of men.

She brought forth a male. He expressly mentions “a
male,” in order to describe the manly and courageous heart
of these children ; for he means that they shall be a noble
offspring, and not soft or effeminate. In like manner we
know that believers are regenerated by the Spirit of Christ,
that they may finish, with unshaken fortitude, the course of
their warfare ; and in this sense Paul says that they “have
not the spirit of timidity.” (Rom. viii. 15.)

8. Who hath heard such a thing? He extols the greatness
of the thing of which he has spoken; for he means that
there shall be a wonderful and “unheard of” restoration
of the Church; so that believers shall not judge of it from
the order of nature, but from the grace of Ged; for when
men reflect upon it, they think that it is like a dream, as
the Psalmist says. (Ps. exxvi. 1.). He does not mean that
the Church shall be restored perfectly and in a moment;
for the advancement of this restoration is great and long-
continued, and is even slow in the estimation of the flesh ;
but he shews that even the beginning of it exceeds all the
capacity of the human understanding. And yet he does
not speak hyperbolically ; for we often see that the Church

CHAP. LXVI. 9. COMMENTARY ON ISAIAH. 423

brings forth, which previously did not appear to be pregnant.
Nay more, when she is thought to be barren, she is rendered
fruitful by the preaching of the gospel; so that we greatly
admire the event, when it has happened, which formerly we
reckoned to be altogether incredible.

These things were fulfilled in some measure, when the
people returned from Babylon; but a far brighter testimony
was given in the gospel, by the publication of which a di-
versified and numerous offspring was immediately brought
forth. In our own times, have we not seen the fulfilment
of this prophecy? How many children has the Church
brought forth during the last thirty years, in which the
gospel has been preached? Has not the Lord his people,
at the present day, in vast numbers, throughout the whole
world? Nothing, therefore, has been here foretold that is
not clearly seen.

Shall a nation be born at once? He illustrates the glory
of the miracle by a metaphor. No “nation” ever came
into the world in an instant; for it is by degrees that men
assemble, and grow in number, and spread their nation.
But the case is very different with the Church, which all at
once, and in more than one place, brings forth a vast number
of children. It amounts to this, that God, in a wonderful
manner, will cause innumerable children of the Church, in
an extraordinary manner, to be born all at once and sud-
denly.

Shall a land be brought forth in one day? The word
YN, @retz,) “a land,” may be taken either for any country,
or for its eae

9. Do I bring to the birth? As in the preceding verse he
extolled in lofty terms the work of God, so he now shews
that it ought not to be thought incredible, and that we
ought not to doubt of his power, which surpasses all the
order of nature ; for, if we consider who it is that speaks,
and how easy it is for him to perform what he has promised,
we shall not remain in such uncertainty as not instantly to
recollect that the renewal of the world is in the hand of him,
who would have no difficulty in creating a hundred worlds
inamoment. A little before, by a burst of astonishment,

42.4 COMMENTARY ON ISAIAH. CHAP. LXVI. 10.

he intended to magnify the greatness of the work. But
now, lest the minds of good men should be perplexed or em-
barrassed, he exhorts them to consider his strength ; and, in
order that he may more fully convince them that nothing
is so difficult in the eyes of men as not to be in his power
and easily performed by him, he brings forward those things
which we see every day; for in a woman’s bringing forth a
child we see clearly his wonderful power. Shall not the
Lord manifest himself to be far more wonderful in enlarging
and multiplying the Church, which is the principal theatre
of his glory? It is therefore exceedingly wicked to limit
his strength, by believing that he is less powerful, when he
shall choose to act directly and by openly stretching out his
hand, than when he acts by natural means.

10. Rejoice ye with Jerusalem. He promises that they
who formerly were sad and melancholy shall have a joyful
condition ; for Isaiah has in view not his own age, but the
time of the captivity, during which believers continually
groaned, and, overwhelmed with grief, almost despaired ;
and therefore he exhorts and stimulates to joy all believers,
who are moved by strong affection toward the Church, and
reckon nothing more desirable than her prosperity. In this
way he instructs them that none shall have a share in so
valuable a blessing but they who are prompted. by a godly
love of the Church, and desire to seek her deliverance, and
that too when she is contemptible in the eyes of the world;
as the Psalmist says, “ For thy meek ones love her stones,
and will have compassion on her dust.” (Ps. cii. 14.) And
therefore he adds,— ;

All ye that mourn for her ; for, since in the captivity there
was frightful and shocking! desolation, and there appeared
to be no longer any hope of safety, he arouses believers, and
bids them be of good cheer, or at least prepare themselves
for joy. And this exhortation contains also a promise and
something more, for a bare promise would not have carried
so much weight. But those statements must not be limited
exclusively to a single period ; for we ought to abide by the
general rule, of which we have often spoken already, namely,
that those promises must be extended from the return of the

-.
9

OHAP. LXVI. 12. COMMENTARY ON ISAIAH. 425

people down to the reign of Christ, and to the full perfection
of that reign.

11. That ye may suck. This verse ought to be joined with
the preceding verse; for the Prophet explains what shall be
the occasion of joy, namely, because the wretched and miser-
able condition of the Church shall be changed into a happy
and prosperous condition. By the word “suck” he makes
an allusion to young infants ; as if he had said, ‘““That you
may enjoy your mother with every advantage, and may hang
on her breasts.” Here all believers, whatever may be their
age, are compared by him to children, that they may re-
member their infirmity and may be confirmed by the strength
of the Lord; and therefore this metaphor of “sucking”
and “milking” ought to be carefully observed.

From the breast of her consolations. Some take the word
“consolations” in an active, and others in a passive sense ;
but I prefer to adopt the passive signification ; for he means
the consolations which the Church has received, and of
which he makes his children partakers. And indeed none
can be greater or more abundant, none can be more excel-
lent, than that ground of joy ; and this appears more clearly
from the following clause, “that ye may be delighted with
the brightness of her glory.”

12. I cause peace to flow on her like a rwer. He con-
tinues his metaphor, and compares the children of God to
infants, that are carried in the arms, and warmed in the
bosom of their mothers, who even play with them. And in
order that he may express more strongly his affection toward
us, he compares himself to a mother, whose love, as we have
formerly seen, (page 30,) exceeds every other by a wide in-
terval. (Is. xlix. 15.) The Lord wishes to be to us in the
room of a mother, that, instead of the annoyances, reproaches,
distresses, and anxieties, which we have endured, he may
treat us gently, and, as it were, fondle us in his bosom. By
the word “peace” he means prosperity.

And the glory of the Gentiles as an overflowing torrent.
The word “glory” contains a repetition, by which he de-
notes every kind of riches, so that nothing is wanting to full
and perfect peace ; for, since the Gentiles had formerly lived

426 COMMENTARY ON ISAIAH. CHAP. LXVI. 13.

luxuriously, and had enjoyed a vast abundance of everything
desirable, he affirms that all riches, and everything that be-
longs to a happy life, shall be possessed by believers, as the
rivers run into the sea. By “constant flowing” he denotes
continuance ; for, since God is an inexhaustible fountain,
his peace differs widely from the peace of the world, which
quickly passes away and is dried up. Whenever therefore
we behold the sad and melancholy condition of the Church,
let us remember that these promises relate to us not less
than to that people. Seeing that the Lord has rivers of
peace which he wishes to cause to flow into his Church, let
us not despair even amidst the fiercest wars; but, in our
distresses and straits, let us cheer our hearts and rejoice.
When he takes pleasure in us as infants, and not as men of
mature age, we ought to acknowledge our condition, that we
may be satisfied with such consolations. And indeed it is
a token of remarkable condescension that he thus bears with
our weakness. |

13. Asa man! whom his mother comforteth. It is wonder-
ful that the Prophet, who appeared to have already spoken
enough about this renewal, dwells on it so largely. But,
because he can neither express the greatness and warmth of
the love which God bears toward us, nor satisfy himself with
speaking about it, for that reason he mentions and repeats
it frequently.

And you shall have consolation in Jerusalem. There
are two ways in which this may be explained. It may be
said that believers shall have joyful hearts, when they shall
behold the Church restored; or, that the Church, after

1« The English version, which in multitudes of cases inserts ‘man’
where the original expression is indefinite, (translating 0#2:/s, for example,
always ‘no man,’) here reverses the process, and dilutes ‘a man’ to
‘one.’ The same liberty is taken by many other versions, old and new,
occasioned no doubt by a feeling of the incongruity of making a full-grown
man the subject of maternal consolations. The difficulty might, if it were
necessary, be avoided by explaining YN (ish) to mean a man-child, as it
does in Gen. iv. 1; 1 Sam. i. 11; and in many other cases. But the
truth is, that the solecism, which has been so carefully expunged by these
translators, is an exquisite trait of patriarchal manners, in their primitive
simplicity. Compare Gen. xxiv. 67; Jud. xvii. 2; 1 Kings ii. 19, 20,
and the affecting scenes between Thetis and Achilles in the Lliad.”—
Alexander.

OHAP. LXVI. 14. COMMENTARY ON ISAIAH. 42,7

having been restored, shall discharge her duty by gladden-
ing her children. I prefer the latter interpretation, though
either of them is admissible. The former appears to be a
richer interpretation ; but we must consider what the Pro-
phet meant, and not what we think the most beautiful. In
the first place, indeed, he makes God the author of the joy,-
and justly ; but, in the second place, he adds that Jerusalem
is his handmaid. But this is not addressed to irreligious
scorners, who are not moved by any solicitude about the
Church, but to those who, with holy zeal, declare that they
are her children.

14. And ye shall see. By the word “see,” he expresses
undoubted experience, that believers may not doubt as to
the result, but, embracing this prediction with full belief,
may patiently endure for a time the barrenness of the
Church.

And your bones shall flourish as grass. He illustrates
his former statement by a metaphor, saying that “their
bones” shall regain their former vigour, as faded “grass”
becomes fresh and green again. He mentions the “bones,”
which are commonly dried up by a melancholy spirit, (Prov.
xvil. 22,) and, on the other hand, are replenished and in-
vigorated by a happy and cheerful disposition. Thus he
describes an ardent and invaluable joy, and seems to allude
to the sadness by which believers had been almost dried up
during the captivity, and had become like dead men. The
Lord therefore comforts them, and promises that the Church
shall flourish, and shall abound in everything that is de-
sirable; as if bones, that wanted moisture, should regain
their former vigour, or as grass, which appears to be dead
during the winter, recovers its freshness every year.

And the hand of Jehovah shall be known toward his ser-
vants. That they may cherish confidence, he nexts bids
them rise to God, who will then reveal his assistance. It
follows from this, that the hand of God has not always been
known, but has sometimes remained concealed, as if he had
no care about his people. At first sight, he appeared to
have cast them off; for Daniel, and other good men, (Dan.
i. 6,) not less than Zedekiah, (Jer. lii. 9,) were carried into

428 COMMENTARY ON ISAIAH. CHAP, LXVI. 15.

captivity. He says, that when the fine weather shall smile
upon them, there shall be such a distinction between the
good and the bad, as to make manifest this hand, which
formerly was in some measure hidden ; because he will no
longer conceal himself, or permit the wicked to ravage with-
out control, but will openly shew how great is his solicitude
about his people. If therefore for a time the enemies have
the superiority, and pursue their lawless course without
being punished, if we appear to be overlooked and destitute
of all assistance, let us not despair ; for the time will come
when the Lord will reveal himself, and will rescue us from
their assaults and tyranny.

15. For, lo, Jehovah will come in fire. The object of this
(vrotuTwots) lively description is, that believers, when they
see worthless men laughing at their distresses, and growing
more and more insolent, may not on that account turn
aside from the right path, or lose courage ; for he intended
not only to smite wicked men, who are moved by no threat-
enings, and scorn all instruction,! but to comfort good men,
that they may feel that they are happy, because they are
under God’s protection ; and may not attach themselves to
the wicked on account of the prosperity of all their under-
takings. Their advantage is, therefore, what he has chiefly
in view, that they may be satisfied with God’s protection
and grace. But it may admit of doubt whether or not he
includes the last judgment, along with the temporal pun-
ishments with which he now begins to chastise the wicked.
For my own part, I have no doubt that he intends to include
that judgment also, along with those which were only the
forerunners of eternal destruction.

Will come. This began to be accomplished, when, by
carrying away the people to Babylon, God took vengeance
on domestic foes. Next, when the time of the deliverance
was accomplished, he attacked more severely the wicked
Gentiles by an armed force, and ceased not to give other
and various proofs of his approach, by which he shewed
himself to be present with the elect people, and came in

1 «Et se moquent de tout ce qu’on leur dit.” “ And mock at everything
that is said to them.”

ee) a ee

ee
“ai & -

CHAP. LXvi. 16. COMMENTARY ON ISAIAH. 429

fire to judge their enemies. Lastly, we know that he will
come in fire at the last day, to take vengeance on all the
wicked. But this passage ought not to be limited to the
last judgment, so as to include all the rest. Yet these
threatenings, as we shall see soon afterwards, are especially
directed by the Prophet against hypocritical Jews.

These metaphorical expressions are very customary in
Scripture ; for we could not comprehend this dreadful judg-
ment of God in any other way than by the Prophets employ-
ing metaphors drawn from known and familiar objects.
(2 Thess. i. 8; 2 Pet. iii. 7.) By means of them the pro-
phets endeavour to make a deep impression on our senses,
that, struck with the true fear of God, we may not envy the
wicked, for whom such dreadful vengeance is prepared.
Hence we see how trivial and useless are the speculations of
the Sophists, who dispute about the refined nature and qua-
lities of that fire; for the design of Scripture is to point out
to us under figures the dreadful judgment of God, which
otherwise we could not imagine or understand. ‘This is still
more evident from the word “sword,” in the following
verse ; for it conveys the same meaning.

16. For Jehovah will judge in fire. Here he brings for-
ward nothing new, but merely confirms the former state-
ment, and shews that this judgment will be dreadful ; that
none may think that it is a matter of small importance.
Accordingly, he describes that horror in strong language,
that the wicked may fear, and that believers, on the other
hand, may keep themselves holy and chaste, and may with-
draw from the society of the wicked. Yet let them endure
patiently the unjust and cruel attacks of enemies, till the
armed avenger come forth from heaven.’

And many shall be the slain of Jehovah. He threatens
the destruction of all men, so that there may be a prodigious
mass of corpses. And he expressly added this, because un-
godliness reigned everywhere, and believers were subjected
to a dangerous temptation on account of the prosperity of

1 « Jusques a tant que Dieu vienne du ciel a main armee pour en faire
vengeance.” “Till God come from heaven with an armed force, to take
vengeance on them.”

430 COMMENTARY ON ISAIAH. OHAP. LXvi. 17.

the wicked ; for such is the fickleness of our minds, that we
allow ourselves to be led away by a bad custom, and are
alarmed by a multitude, as if it were sufficient for restrain-
ing the hand of God. This sinful fear the Prophet corrects
by reminding them, that the more ungodliness shall abound,
and the greater the number of wicked men, so much the
more will the wrath of the Lord be kindled, that he may
make a greater and more extensive slaughter; and the
multitude and conspiracy of the ungodly shall not hinder
him from carrying them away by the same ruin.

17. They who sanctify themselves. He now describes those
enemies of whom he said, that God’s anger would be kindled
against them ; for it might have been doubtful whether he
spoke of foreign and avowed enemies, or directed his dis-
course to the despisers of God, although they had been
mixed with those who were elect and holy; and therefore
he plainly addresses the false and degenerate Jews. Nor
have I any doubt that, in the first place, he rebukes hypo-
crites, and, in the second place, when he says, “ Who eat
swine’s flesh,” he describes men of immoral lives, that is,
those who were openly wicked and grossly licentious. Hypo-
crites sanctified themselves, that is, assumed false dis-
guises of holiness, and deceived many under this pretence.

They purified themselves in the gardens ; that is, they _
polluted themselves with various superstitions, although they
imagined that, by means of those superstitions, they ren-
dered themselves pure in the sight of God. Others, without
any reserve, despised God and all religion. It is therefore
a general statement, in which he includes all the ungodly,
to whatever class they may belong ; that is, both those who
openly display their wickedness, and those who hide and
cover it by various disguises.

Behind one in the midst." Some commentators supply

1 « Gessenius attaches to it here (as he does in 2 Sam. iv. 6) the sense
of the interior or court of an oriental house, and applies it to the edifice in
which the lustrations were performed before entering the gardens; which
may also be the meaning of the Septuagint version, sis rods ximous, tv rois
xeobieos. Maurer and others follow Scaliger, who makes it mean the midst
of the grove or garden, where the idol was commonly erected. But Knobel,
by ingeniously combining Gen. xlii. 5; Ps. xlii. 5; Ps. lxviii. 26, makes

es,

OHAP. LXVI. 18. COMMENTARY ON ISAIAH. 431
the word “pool,” or ‘‘laver;” as if holy water had been
placed “in the midst” of the garden for ablutions. But
another meaning would be equally appropriate ; that every
one chose a God for himself exclusively, and therefore every
one out of many trees had his own tree.

18. For I—their works, and their thoughts. He con-
firms what he said in the preceding verse; namely, that
punishment shall be executed on all the ungodly, in order
that, although the Lord permit them for a time to sin with
impunity, yet believers, being convinced that they shall one
day be punished, may guard against following their example.
The Lord here testifies that he sees and observes their works,
and that one day he will actually manifest that none can be
concealed from his eyes. Others understand by it that the
ungodly can accomplish nothing without God’s permission.
That statement is indeed true, but is not applicable to this
passage ; for everybody sees that it is unnatural, and at vari-
ance with the context of the Prophet, who merely confirms
what he formerly said, that hypocrites and wicked men shall
not finally escape with impunity, because God perceives all
their actions, and schemes, and thoughts; and that they
gain nothing by their evasions, as if they were never to be
dragged to the judgment.

Because the time is come. These words confirm still more
what has been already said, for he says thatthe time is at hand
when he shall assemble all the nations, that he may cast off
the hypocrites and ungodly, and gather and adopt a people
to himself from among them. The Jews were puffed up with
pride, and despised all other nations as unholy. But the
Lord declares that he will adopt those nations, that they
may be partakers of his glory, of which the Jews prove them-
selves to be unworthy.

This is a remarkable passage, which teaches us that God
is not confined to any people, so as not to choose whomso-
ever he pleases, by casting off unbelievers whom he formerly

it not improbable that “in the midst,” means in the crowd or procession
of worshippers.” — Alexander.

1 « Car je voy leurs ceuvres et leurs pensees.” “ For I see their works and
their thoughts.”

432 COMMENTARY ON ISAIAH. CHAP. LXVI. 19.

called to himself. This is abundantly explained by Paul,
(Rom. x. 19; xi. 25,) where he shews that we have come into
a possession which was left empty, after the Jews were cast
off through their unbelief. Isaiah now threatens them in
this manner. “Think not that God is in want of peoples
when you have revolted and have rendered yourselves un-
worthy of his grace, for he will have others; but he will
shew that he is the judge, and will not finally permit you to
abuse so great forbearance.”

And they shall come. He says that “they shall come,”
because, being ingrafted by unity of faith, they shall be
united in the Church with the true Jews, who have not
swerved from the adoption ; for, in consequence of the Jews
being near to God, the Gentiles, who were at a distance,
must be joined to them, that, by the removal of disagree-
ment, they might become one body.

And shall see my glory. To “see the glory” of the Lord,
is nothing else than to enjoy that grace which he had be-
stowed on the Jews; for the special privilege of that nation
was, that they beheld the glory of God, and had tokens of
his presence. He says that now the Gentiles, who had not
enjoyed these benefits, shall see and behold that glory, for
the Lord will reveal himself to all without exception.

19. And I will place in them a sign. This may be under-
stood in two ways; either that God holds out a sign, or that
by some symbol or mark he seals his own people, that they
may be placed in safety. The former exposition is more
generally approved, but some reason childishly about it as
relating to the sign of the cross, while others refer it to the
preaching of the Gospel. In my opinion both are mistaken ;
for he seems rather to allude to what, Moses tells us, happened
at the departure and deliverance of the people. It is also
declared (Rev. vii. 3) that “as many as the Lord hath sealed”
shall be safe, even when his anger shall be fiercely kindled
throughout the whole world ; just as they whose door-posts
were marked in Egypt escaped safely. (Exod. xii. 13.) And
thus he shews that none can escape God’s wrath, except the
elect, on whom the Lord has impressed his mark and seal.

And will send some of them, being reserved. In a word,

Se ee ee ee ee Ue

OHAP. LXVI. 20. COMMENTARY ON ISAIAH. 433

the Prophet heightens the description of what has been
already said about the grievous and terrible vengeance which
the Lord will execute on the ungodly; for all would have
perished without distinction if the Lord had not marked
some of them with his seal. From the general destruction
of the whole nation, therefore, he says that he will reserve a
small number. And this is the true meaning of the Pro-
phet ; just as he had said, in other passages, that he would
rescue ‘“‘a remnant” from the general conflagration. (Isa.
i. 9; x. 22.) Of this band, which had been reserved, he
says that some shall be his heralds to celebrate his name
among the Gentiles ; just as we see that the doctrine of sal-
vation, by the agency of a few, was spread far and wide.

To the nations of Tarshish, Pul, and Lud. By the name
“‘Tarshish” he denotes Cilicia, and includes the whole coast
of the Mediterranean Sea opposite to Judea. Others think
that it denotes Africa and Cappadocia; but I rather adopt.
the former view. By Lud, some suppose Lydia to be meant ;
and others, Asia Minor. By “those who draw the bow”
are meant the Parthians, because they were skilful in archery.
By Tubal and Javan he denotes Italy and Greece, and by
the Islands he denotes unknown countries; for by the
name “Islands,” as we have seen on many former occa-
sions, the Jews denoted all that lay beyond the sea.

Which have not heard my name. He means that the know-
ledge of God shall be spread throughout the whole world ;
for the Greeks, Italians, Parthians, Cilicians, and other
nations had heard nothing about pure religion and the true
worship of God; and the whole world was plunged in the
deepest darkness of ignorance. He therefore promises that
the glory of God shall be known in every part of the world.
The word “nations” is emphatic; for at that time the
Lord was known to not more than one ree but now he

~ has revealed himself to all.

20. And they shall bring. Here he clearly explains what
was formerly said, namely, that all who shall escape and sur-
vive, though they be few in number, shall nevertheless be
priests, who shall bring sacrifices to God from all places.
He alludes to the ancient ceremony of the Law, though he

VOL. IY. 25

434 COMMENTARY ON ISAIAH. CHAP. LXVI. 20.

points out the difference that will be between those oblations
and the sacrifices of the ancient Law; for he appoints a new
kind of punishment and new sacrifices. As he had said that
he would gather all the nations, so he now shews that the
priests, whom he had appointed, shall not labour in vain ; for
God will grant prosperity to their undertakings.

All your brethren. He gives the name of “brethren”
to those who formerly were strangers ; for he has in his eye
the new relation which arises from faith. We know that
foreign nations were ingrafted by faith into the family of
Abraham. Yet others bring out a different meaning, which
I do not absolutely reject. ‘“ When God shall gather a new
people to himself out of foreign nations, the Jews, who had
been scattered in all directions, shall be brought into one
place.” This was also accomplished; but it seems more
appropriate to refer it to the calling of the Gentiles, because
at that time, by the removal of the difference, a brotherly
relation began to be established among all whom God wished
to adopt to be his children. Abraham was the father of one
nation, and yet not all who were descended from him accord-
ing to the flesh are accounted his children ; for the Ishmael-
ites and the Edomites were rejected. (Rom. ix.7.) The time
when he became “the father of many nations” (Gen, xvii. 5;
Rom. iv. 17) was when God adopted the Gentiles, and joined
them to himself by a covenant, that they might followthe faith
of Abraham. And thus we see the reason why the Prophet
gives the name of “ brethren” of the Jews to us, who formerly
were aliens from the Church of God. It is because he had
previously cast out of their place false and reprobate brethren.

It is our duty to observe this fruit which is produced by
the godly labours of those who faithfully serve the Lord,
namely, that they “bring their brethren” from deadly errors
to God, the fountain of life. By this consolation they ought
to cheer their hearts, and to support them amidst the dis-
tresses and tribulations which they endure. The Lord does
not suffer any of his own people to perish. Thus it is a high
enjoyment and privilege, when he wishes to make use of our
labours for delivering our “ brethren.”

Out of ull nations. He means that there shall no longer

CHAP. LXVI. 20. COMMENTARY ON ISAIAH, 435

be any difference between Jews and Gentiles; because God
will throw down “the partition-wall,” (Eph. ii. 14,) and will
form a Church “out of all nations.” And thus was fulfill -d
the saying of David concerning Christ, “Ask of me; I will
give thee the nations for thine inheritance, and the ends of
the earth for thy possession.” (Ps. ii. 8.)

When he speaks of the “holy mountain,” he accommo-
dates himself to the customs and usages of that period ; for at
Jerusalem God was worshipped in the temple. But now the
temple is everywhere diffused; for everywhere we are at
liberty to “lift up holy hands to God,” (1 Tim. ii. 8,) and
there is no longer any distinction of places. He likewise
mentions oblations and sacrifices, which were offered in the
temple ; although the sacrifices which are now to be offered
differ widely from the ancient sacrifices. But the prophets,
as we have frequently remarked, were under a necessity of
borrowing comparisons from known and familiar objects.
Formerly the sacrifices were taken from the flocks and herds ;
but the Apostles and other priests of Christ slew men them-
selves, and offered them as a living sacrifice to God by the
Gospel. Paul testifies that he discharged the office of the
priesthood, when he slew men by the sword of the Gospel,
“that they might be an offering acceptable to God, sanctified
by the Holy Spirit.” (Rom. xv. 16.)

It is not therefore a legal priesthood, and does not re-
semble that of the Papists, who say that they sacrifice
Christ ;' but it is the priesthood of the Gospel, by which men
are slain, in order that, being renewed by the Spirit, they
may be offered to the Lord. Thus, whomsoever we can gain
to Christ, we offer in sacrifice, that they may be wholly con-
secrated to God. Moreover, every person sacrifices when he
devotes and dedicates himself to God, and offers to him un-
reserved obedience ; and this is the sacrifice which Paul calls
“reasonable.” (Rom. xii. 1.) The end of our calling is here
pointed out to be, that, washing away our pollutions, and
being dead to ourselves, we may learn to devote ourselves
to the cultivation of holiness.

1«¢ Qui se vantent de sacrifier Iesus Christ.” Who boast of sacrificing
Jesus Christ.”

436 COMMENTARY ON ISAIAH. OHAP. LXVI. 21.

With horses and chariots, There are some who endeavour
to find an allegory here, and who think that the Prophet
made use of the word “bring” on this account, that the
Gospel does not constrain men by fear, but rather draws
them gently, so that of their own accord they betake them-
selves to God, and run with cheerfulness and joy. But for
my own part, I take a simpler view of this passage. Be-
cause this doubt might arise in the minds of many persons,
“‘ How is it possible that men shall come to us from countries
so distant ?” he replies, ‘‘ Horses, chariots, and carriages shall
not be wanting ; for the Lord has at his command all that can
be of service for assisting his people and conducting them to
the end which he has in view.” Yet I donot deny that the
Gospel may be called a “ chariot,” because it conveys us to
the hope of eternal life ; but I think that the Prophet simply
declares that nothing shall hinder God from gathering his
Church, and that he will have at his command all the
necessary means, that none of the elect whom he has called
may fail in the middle of the course.

21. And I will even take some of them for priests and
Levites. The Prophet heightens the description of that
which he had already declared about the extraordinary
grace of God. He had made known that the Church of
God should be collected out of all nations, so that, in spite
of every difficulty and obstruction, even distant nations
should draw near to them. But now he proceeds further,
and instructs them that the Gentiles shall not only be adopted
by God, but shall also be elevated by him to the highest
honour. Already it was a great honour, that unclean and
polluted nations were reckoned to be a holy people ; but now
here is something far more wonderful, that they are elevated
to the highest pinnacle of rank.

Hence we see that the priesthood under Christ is very
different from what it was under the Law; for under the
Law one tribe exclusively was admitted to the priesthood,
and the Gentiles, as unclean, were so far from having it in
their power to discharge that priesthood, that they were even
forbidden to enter into the temple; but now all are ad-
mitted without distinction. Some expound this passage in

CHAP. LXVI. 22. COMMENTARY ON ISAIAH. 437

a general manner, that the Gentiles shall be priests; that
is, shall offer themselves to God, as Scripture frequently
denominates all believers “a royal priesthood.” (1 Peter
ii. 9; Rev. i.6; v. 10.) But he appears to describe in an
especial manner ministers and teachers whom the Lord also
chose from among the Gentiles, and appointed to execute
this distinguished office ; that is, to preach the Gospel ; such
as Luke, Timothy, and others of the same class, who offered
spiritual sacrifices to God by the Gospel.

22. For as the new heavens. Here he promises that the
restoration of the Church shall be of such a nature that it
shall last for ever. Many might be afraid that it would be
ruined a second time ; and therefore he declares that hence-
forth, after having been restored by God, its condition shall
be permanent. Accordingly, he mentions here two benefits
of surpassing excellence, restoration and eternity. When he
speaks of “new heavens’ and a “new earth,” he looks to
the reign of Christ, by whom all things have been renewed,
as the Apostle teaches in the Epistle to the Hebrews. Now
the design of this newness is, that the condition of the
Church may always continue to be prosperous and happy.
What is old tends to decay ; what is restored and renewed
must be of longer continuance. (Heb. viii. 13.)

So shall your seed and your name remain. God had pro-
mised that “the sun and moon,” so long as they remained
in heaven, should be witnesses of the eternal succession,
that the posterity of David might not be cut off. But be-
cause some interruption arose from the treachery and in-
gratitude of the people, the restoration effected by Christ
actually confirmed that prediction. Justly, therefore, does
Isaiah say, “ Your sons shall succeed to you, and your grand-
sons shall succeed to your sons;” and as God will establish
the world, that it may never perish, so the succession of the
Church shall be perpetual, that it may be prolonged through
all ages. |

In a word, he explains what he had formerly said about
renewing the world, that none may think that this relates
to trees, or beasts, or the order of the stars; for it must be
referred to the inward renewal of man. The ancients were

438 COMMENTARY ON ISAIAH. CHAP. LXVI. 23.

mistaken when they thought that these things related ab-
solutely to the last judgment; and they had not sufficiently
weighed the context of the Prophet or the authority of the
Apostle. Yet I do not deny that they extend as far as to
that judgment, because we must not hope for a perfect re-
storation before Christ, who is the life of the world, shall
appear ; but we must begin higher, even with that deliver-
ance by which Christ regenerates his people, that they may
be new creatures. (2 Cor. vii. 1.)

23. From a month to his month, and from a Sabbath to his
Sabbath.’ The Prophet again points out what shall be the
difference between the nature of the spiritual worship of
God which shall be under the reign of Christ and of the
carnal worship which was under the Law. Sacrifices were
offered every month at thenew moon. There were Sabbaths,
and other festivals, and solemn days, which they carefully
observed. But under the reign of Christ there shall be a
constant and uninterrupted solemnity ; for there are not
fixed and stated days of sacrifices on which we must go to
Jerusalem, or offer anything in one place or in another ; but
our oblations, festivals, and rejoicings are continued from
day to day in unbroken succession. Yet he alludes to the
ancient custom of sacrifices, as we have already said that the
prophets are frequently accustomed to do.

So then the Lord wishes to have “pure sacrifices” offered —
to him daily, (1 Peter ii. 5,) not such as were formerly offered
under the Law or are now offered by Papists, who either
rely foolishly on their ceremonies, as if they were expiations
of crime, or basely venture to sacrifice Christ,’ but spiritual
sacrifices, that we may reverence and adore God with a pure
and sincere worship. (John iv. 24.) As to the opinion
held by some, that this passage proves the abrogation of the
Law and of ancient ceremonies, it does not appear to me to
rest on sufficient grounds. It is indeed certain that those

? «Depuis un mois jusques a un autre mois, et depuis un Sabbat jus-
ques a son autre Sabbat.” ‘From one month till another month, and
from one Sabbath till his other Sabbath.”

2 «Qu mesmes d’une audace desesperee osent se vanter qwils sacrifient
Jesus Christ.” Or even with desperate audacity dare to boast that they
sacrifice Jesus Christ.”

CHAP, LXVI, 24. COMMENTARY ON ISAIAH. 439

legal ceremonies have been set aside, and that may be ©
gathered from this passage; but in proof of that point I
would choose to employ other passages which contain
stronger evidence. There is only here a contrast between
the Sabbath and festivals which were celebrated under the
Law, and the perpetual Sabbath which we have at the pre-
sent day. (Heb. iv. 9, 10.)

24. And they shall go forth. We must not here attempt to
obtain subtle and ingenious interpretations ; for he simply
informs those who shall be adopted into the Church that
they shall see, all around them, the dreadful vengeance of
God. Yet there is an implied contrast between the straits
of the calamity and the free departure ; as if he had said,
“Out of the dark prison in which they had been confined
they shall again come forth to the light.”

And shall see the dead bodies of men. He does not mean
that this slaughter shall take place in the assembly of be-
lievers ; for this would greatly diminish the happiness of the
Church, in which God displays all testimonies of joy and
gladness. But as he formerly spoke of the perpetual glory
by which he shall dignify his people, so he now threatens
the punishment which he shall inflict on the reprobate, that
the godly may be more careful to keep themselves in the
fear of God.

And their fire shall not be extinguished. When he says
that they shall be tormented by “ fire,’ this mode of expres-
sion, as I have formerly remarked,' is metaphorical. And
this is clearly evident from the succeeding clause ; for worms
will not be formed out of the earth to gnaw the hearts of
unbelievers. The plain meaning, therefore, is, that the
wicked shall have a bad conscience as an executioner, to
torment them without end, and that torment awaits them
greater than all other torments ; and finally, that they shall
tremble and be agitated in a dreadful and shocking manner,
as if a worm were gnawing the heart of a man, or a fire
were consuming it, and yet thus consumed, he did not die.

And they shall be an abhorrence to all flesh. Because the
wicked are now held in the highest honour, and from their

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A TRANSLATION

OF

CALVIN’S VERSION

OF

THE PROPHECIES OF ISAIAH.

CHAPTERS XLIX.—LXVI.

CHAPTER XLIX.

Hear me, O islands!

And hearken, ye peoples from afar.

Jehovah hath called me from the womb;

From my mother’s belly he hath had my name in remem-
brance.

And he hath placed my mouth like a sharp sword ;

In the shadow of his hand he hath protected me,

And hath placed me as a polished arrow ;

In his quiver hath he hid me ;

And said to me,

- Thou art my servant, O Israel !

In thee will I be glorified.

But I said,

In vain have I toiled;

Uselessly and unprofitably have I exhausted my strength ;
But my judgment is before Jehovah ;

And my work before my God.

And now saith Jehovah,

Who formed me from the womb to be his servant,
That I may bring back Jacob to him:

And though Israel be not gathered,

Yet I shall be glorious in the eyes of Jehovah,
And my God shall be my strength.

442

6

8

NEW TRANSLATION OF ISAIAH. OHAP. XLIx, 6-14,

And he saith, It is a light thing that thon shouldst be my
servant,

To raise up the tribes of Jacob,

And that thou shouldst restore the desolations of Israel ;

Therefore have I appointed thee to be a light of the Gentiles,

That thou mayest be my salvation to the end of the earth.

Thus saith Jehovah,

The Redeemer of Israel,

His Holy One,

To the contemptible in the soul,

To the abhorred nation,

To the servant of rulers ;

Kings shall see,

And princes shall arise,

And shall worship for the sake of Jehovah ;

For faithful is the Holy One of Israel, who hath chosen
thee.

Thus saith Jehovah,

In a time of good-pleasure have I listened to thee;

In the day of salvation have I assisted thee ;

And I will preserve thee,

And give thee for a covenant of the people,

That thou mayest raise up the earth,

That thou mayest possess by inheritance the desolate heritages ;

9 That thou mayest say to them that are bound, Go forth!

10

To them that are in darkness, Shew yourselves.

On the ways they shall feed ;

On all the high places shall be their pastures.

They shall not hunger nor thirst ;

The heat and the sun shall not smite them ;

For he that hath compassion on them shall guide them ;
And by the fountains of waters shall he lead them.

11 And I will place all my mountains for a way ;

12

13

14

And my paths shall be elevated.

Behold! those from afar shall come ;

And, behold! those from the North, and from the sea ;
And those from the land of Sinis.1

Praise ye, O heavens!

And rejoice, thou earth ;

And break forth into praise, ye mountains ;
For Jehovah hath comforted his people,
And will have compassion on his poor.

Yet Zion hath said,

Jehovah hath forsaken me,

* Or, Sinim.

—

CHAP. XLIX. 15-25. NEW TRANSLATION OF ISAIAH. 443

And my Lord hath forgotten me.

15 Shall a woman forget her infant,
So as not to have compassion on the son of her womb ?

- Even though they have forgotten,

Yet will not I forget thee.

16 Behold! on the palms of my hands have I engraven thee;
Thy walls are continually before me.

17 Thy builders hasten ;
Thy destroyers and demolishers shall depart far from thee.

18 Lift up thine eyes round about, and see.
All are assembled, and have come to thee.
I live, saith Jehovah,
That thou shalt be clothed with them all, as with an ornament,
And shalt be bound with them round about as a bride.

19 For thy desolations, and thy wastes, and thy ruined land,
Shall now be too narrow for the multitude of its inhabitants ;
And thy destroyers shall depart far away.

20 The children of thy bereavement shall yet say in thine ears,

The place is too narrow for me ;

Make room for me, that I may dwell.
21 And thou shalt say in thine heart,

Who hath begotten me those ?

For I am bereaved! and solitary,

A wanderer and an exile;

Who then hath brought up those ?

Behold! I was left alone ;

Whence are they ?

22 Thus saith the Lord Jehovah,

Behold! I will lift up my hand to the Gentiles,

And will erect my banner to the people ;

And they shall bring thy sons in their bosom,

And thy daughters shall be carried on their shoulders.
23 And kings shall be thy nursing-fathers,

And their queens thy nurses;

With their faces on the ground they shall worship thee,

And shall lick the dust of thy feet ;

And thou shalt know that I am Jehovah,

For they who wait for me shall not be ashamed.
24 Shall the prey be taken from the mighty ?

And shall the captivity of the righteous? be delivered ?
25 Yet thus saith Jehovah ;

Even the captivity of the mighty shall be taken away,

And the prey of the tyrant shall be delivered ;

For I will contend with him who contendeth with thee,

* Or, Barren. * Or, The righteous captivity.

4.44 NEW TRANSLATION OF ISAIAH. CHAP. L. L-8.

And I will save thy children.
26 And I will feed thy spoilers with their own flesh,
And they shall be made drunk with their own blood as with
new wine;
And all flesh shall know that I am Jehovah,
Thy Saviour and thy Redeemer,
The Mighty One of Jacob.

CHAPTER L.

1 Thus saith Jehovah:
Where is that bill of your mother’s divorcement,
Whom I have dismissed ?
Or who is the creditor
To whom I sold you ?
Behold! for your iniquities ye have been sold,
And for your transgressions was your mother dismissed.
2 Why came I, and no man (met me) ?
Calied I, and no man answered ?
By shortening hath my hand been shortened,
So that it cannot redeem ?
Is there not in me power to deliver ?
Behold! by-my rebuke I dry up the sea;
I put rivers in the wilderness,
So that their fishes putrify for want of water,
And die for thirst.
8 I clothe the heavens with blackness,
And make their covering like sackcloth.

4 The Lord Jehovah hath given me the tongue of the learned, —
That I may know a word in season to the weary.
In the morning will he awaken,

In the morning will he awaken mine ear,
That I may hear as the learned.
5 The Lord Jehovah hath opened mine ear,
And I was not rebellious :
I did not turn back.
6 1 exposed my body to the smiters,
And my cheeks to them that tore me ;
My face I did not hide from shame and spitting.

7 For the Lord Jehovah will assist me ;

Therefore I was not ashamed ;

Therefore have I set my face as a flint ;

And I know that I shall not be confounded.
8 He is near that justifieth me:

Who will contend with me?

Let us stand up together :

CHAP. LI. 1-6. NEW TRANSLATION OF ISAIAH.

Who is the opponent of my cause?
Let him draw near to me.

9 Behold! the Lord Jehovah will assist me ;

Who is he that shall condemn me ?
Behold! all shall wax old as a garment ;
The moth shall consume them.

10 Who is there among you that feareth Jehovah ?

11

Let him hear the voice of his servant.
He who hath walked in darkness,
And hath had no light;

Let him trust in the name of Jehovah,
And rely on his God.

Behold! ye all kindle a fire,

And are surrounded with sparks.
Walk ye in the light of your fire,

And in the sparks which ye have kindled.
From my hand hath this been to you ;
In sorrow shall ye lie down.

CHAPTER LI.

Hearken to me, ye that follow righteousness,

Ye that seek Jehovah ;

Look ye to the rock of your hewing,

And to the hole of the pit whence ye were digged.
Look ye to Abraham your father ;

And to Sarah, who bore you;

For I called him alone,

And blessed and multiplied him.

Surely Jehovah will comfort Zion ;

He will comfort all her desolations ;

And he will make her desert like a place of delights,
And her wilderness like the garden of Jehovah :
Gladness and joy shall be found in her;
Confession and the voice of a song.

Attend to me, my people ;
And listen to me, my nation ;
For the law shall go forth from me ;

‘And I will reveal my judgment for a light of the peoples.

My righteousness is near ;

My salvation hath gone forth ;

And my arms shall judge the peoples :
For me shall the islands wait,

And in my arm shall they hope.

6 Lift up your eyes toward heaven,

445

446 NEW TRANSLATION OF ISAIAH. COHAP.LI.7-15.

And look upon the earth beneath ;

For the heavens shall vanish away like smoke,

And the earth shall wax old like a garment,

And its inhabitants shall perish in the same manner;
But my salvation shall endure for ever,

And my righteousness shall not perish.

7 Hearken to me, ye that know righteousness ;
A people in whose heart is my law.
Fear ye not the reproach of men,
And be not discouraged by their slander.

8 For the moth shall consume them like a garment;
The worm shall consume them like wool;
But my righteousness shall continually endure,
And my salvation for ever and ever.

9 Awake, O arm of Jehovah!
Awake, be clothed with strength!
Awake as in ancient days,
As in generations long ago past.
Art thou not that arm which crushed the proud one,
Which slew the dragon ?
10 Art thou not that arm which dried up the sea,
The water of the vast gulf;
Which turned the depth of the sea into a path,
For the passage of the redeemed ?
11 Therefore the redeemed by Jehovah shall return ;
They shall come to Zion with a song;
And everlasting joy shall be upon their head ;
They shall obtain gladness and joy,
And sorrow and groaning shall flee away.
12 I, Iam he that comforteth you.
Who art thou that thou shouldst be afraid
Of man that shall die,
Of the son of man, that shall be accounted grass?
13 And hast forgotten Jehovah thy Maker,
Who stretched out the heavens,
And founded the earth ;
And hast dreaded continually every day
The rage of the destroyer,
When he prepareth to lay waste?
And where is the rage of the destroyer ?
14 The exile hasteneth to be loosed, —
That he may not die in a pit,
And that his bread may not fail.
15 And I am Jehovah thy God,
Who divide the sea,
And its waves shall roar;

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CHAP. LII. 1. NEW TRANSLATION OF ISAIAH. AAT

Jehovah of hosts is his name.

16 And I have put my words in thy mouth;

And in the shadow of my hand have I protected thee ;
That I may plant the heavens and found the earth ;
That I may say to Zion, Thou art my people.

17 Awake, awake, O Jerusalem !

Arise, thou who hast-drunk from the hand of Jehovah the
cup of his fury ;
Pressing out, thou hast drunk the dregs of the cup of distress.!

18 Of all the sons whom she bore

There is no one to guide her ;
Of all the sons whom she brought up
There is no one to take her by the hand.

19 These two things have happened to thee ;

Who shall bewail thee?
Desolation and destruction,
And the famine and the sword ;
Who shall comfort thee?

20 Thy sons have fainted ;

They lay down at the head of all the streets,
As a wild bull in a net,

Full of the indignation of Jehovah,

Of the rebuke of thy God.

21 Therefore now hear this, thou afflicted,

And drunken, but not with wine

22 Thus saith thy Lord, Jehovah,

And thy God, the avenger of his people;
Behold! I have taken out of thy hand
The cup of affliction,*

The dregs of the cup of my fury;

Thou shalt not drink of it any more.

23 And I will put it into the hand of thy oppressors,

Who said to thy soul, Bow down, and we shall pass over ;
And thou didst lay thy body as the ground,
And as the street to them that pass over.

CHAPTER LII.

1 Awake, awake, O Zion!

Be clothed with thy strength,

Be clothed with the garments of thy beauty,
O Jerusalem ! the holy city ;

For there shall no longer come into thee
The uncircumcised and unclean.

1 Or, Of trembling. 2 Or, Of trembling.

448 NEW TRANSLATION OF ISAIAH. OHAP.LII. 2-12.

2 Shake thyself from the dust ;
Arise, sit, O Jerusalem !
Loose thyself from the chains of thy neck,
O captive daughter of Zion!
8 For thus saith Jehovah :
For nought were ye sold;
Therefore shall ye be redeemed without money.
4 For thus saith the Lord Jehovah :
Into Egypt my people went down aforetime,
That they might sojourn there ;
But Assyria hath oppressed them without cause.
5 And now, What have I here, saith Jehovah,
That my people should be carried away for nought,
And that they who rule over them should cause them to howl,
Saith Jehovah,
And that every day continually
My name should be exposed to reproach ?
6 Therefore shall my people know my name;
Therefore shall they know in that day
That it is I who speak ;
Behold! I shall be present.

7 How beautiful upon the mountains
Are the feet of him that bringeth tidings,
That proclaimeth peace,
That bringeth good tidings,
That proclaimeth salvation,
That saith to Zion, Thy God reigneth !
8 The voice of thy watchmen!
They have lifted up the voice ;
They shall shout for joy together ;
For they shail see eye to eye,
When Jehovah shall restore Zion.
9 Praise ye, and rejoice together,
Ye wildernesses of Jerusalem ;
For Jehovah hath comforted his people ;
He hath redeemed Jerusalem.

10 Before the eyes of all the nations
Jehovah hath made bare the arm of his holiness;
And all the ends of the earth
Shall see the salvation of our God.

11 Depart ye, depart ye ;

Go ye out thence ;

Touch not the unclean thing ;

Go ye out of the midst of her ;

Be clean, ye that bear the vessels of Jehovah.
12 For not in haste shall ye go out,

CHAP. LIII. 1-7. NEW TRANSLATION OF ISAIAH. 449

13

14

15

And not in flight shall be your journey ;
For Jehovah shall go before you,
And the God of Israel shall assemble you.

Behold! my servant shall have prosperous success,
Shall be exalted,

Shall be lifted up,

And shall be very high.

As many were shocked at thee;

(So much was his face disfigured by men,!

And his form by the sons of men ;?)

So shall he sprinkle many nations;

Kings shall shut their mouths on him;

For what had not been declared to them they shall see,
And what they had not heard they shall understand.

CHAPTER LIII.

Who will believe our report?

And to whom hath the arm of Jehovah been revealed ?
Yet he shall grow up before him as a twig,

And as a root out of a desert land ;

He hath no form nor beauty ;

We will see him;

And his countenance is not such that we should desire him.
Despised and rejected among men;

A man of sorrows;

Acquainted with infirmity ;

We hid, as it were, the face from him ;

And we did not at all esteem him.

Surely our sicknesses he bare ;

And our sorrows he carried ;

And we thought him to be smitten,

Wounded by God and afflicted.

But he was wounded for our iniquities ;

He was bruised for our sins;

The chastisement of our peace was upon him ;
And in his wound? we have healing.

We all, like sheep, have gone astray ;

Every one hath turned to his own way;

And Jehovah hath laid upon him the iniquities of us all.

7 He was condemned and afflicted ;4
And he opened not his mouth.
1 Or, More than men. * Or, In his medicine.
? Or, More than the sons of men. 4 Or, Oppressed.
VOL, Iv. 2F

450 NEW TRANSLATION OF ISAIAH. COHAP.LIV. 1-4.

As a lamb shall he be led to the slaughter ;
And as a sheep before her shearers shall he be dumb,
And shall not open his mouth.
8 From prison and judgment was he taken ;
And who shall relate his generation?
For he was cut off out of the land of the living;
For the transgression of my people was he wounded.
9 And he laid open to wicked men his grave,
And to the rich man his death.
Although he did no iniquity,
And there was no deceit in his mouth.
10 Yet Jehovah was pleased to bruise him,
And to subject him to infirmity.

When he shall have offered his soul as a sacrifice,
He shall see a seed ;}

He shall prolong his days ;

And the will of Jehovah shall prosper in his hand.

11 Of the labour of his soul he shall see, and shail be satisfied ;
And by his doctrine? shall my righteous servant justify many ;
For he shall bear their iniquities.

12 Therefore will I divide to him a portion with the great ;
And he shall divide the spoil with the strong ;

Because he poured out his soul unto death,
And was ranked with the transgressors ;
He bare the sin of many,

And prayed for the transgressors.

CHAPTER LIV.

1 Shout, O barren, that didst not bear;
Shout and sing, thou that didst not conceive; —
For more are the children of the widow
Than the children of the married woman, saith Jehovah.
2 Widen the place of thy tabernacles ;
And let them stretch out the curtains of thy tents;
Spare not ;
Lengthen thy cords,
And strengthen thy stakes.
3 For on the right hand and on the left thou shalt be multiplied ;
And thy seed shall possess the Gentiles ;
And they shall inhabit the desolate cities.

4. Fear not, for thou shalt not be ashamed ;
And blush not, for thou shalt not be exposed to disgrace ;

Or, He shall see posterity. ? Or, By the knowledge of him.

————

”

CHAP, L1V. 5-16. NEW TRANSLATION OF ISAIAH. 451

Yea, the shame of. thy youth thou shalt forget ;
And the reproach of thy widowhood thou shalt no longer re-
member.

5 For thy husband is thy Maker,

Whose name is Jehovah of hosts ;
And thy Redeemer, the Holy One of Israel ;
The God of the whole earth shall he be called.

6 For as a woman forsaken and broken in spirit

Jehovah hath called thee ;
And a wife of youth,

Who hadst been dismissed,
Saith thy God.

7 For a little moment have I forsaken thee,

And with great mercies will I gather thee.

8 In a moment of wrath I hid my face for a little from thee ;

But with everlasting kindness have I had compassion on thee,
Saith Jehovah thy Redeemer. |

9 For the waters of Noah? this is to me;

As J have sworn that the waters of Noah

Shall no more pass over the earth ;

So have I sworn that I will not be wroth with thee,
Nor rebuke thee.

10 For the mountains shall indeed be shaken,

11

12

13
14

15

And the hills shall tremble ;

But my mercy shall not depart from thee,

And the covenant of my peace shall not waver,
Saith Jehovah, who hath compassion on thee.

O thou wretched, tossed by a tempest,

Destitute of consolation ;

Behold! I will build thy stones on carbuncles,

And will found thee on sapphires.

And I will lay thy windows with pearls,

And thy gates with shining stone,

And all thy borders with precious stone.

For all thy children shall be taught by Jehovah,

And thy children shall have great peace.

In righteousness shalt thou be equipped ;

Thou shalt be far from oppression, for thou shalt not fear it;
And from terror, for it shall not come near thee.

And he who assembleth shall assemble against thee without me;
He who assembleth in thee shall fall against thee.

16 Behold! I have created the smith,

That bloweth the coals in the fire,

1 Or, The Holy One of Israel shall be called the Redeemer and God of
the whole earth.
* Or, As the days of Noah.

452 NEW TRANSLATION OF ISAIAH. CHAP. LV. 1-9.

And bringeth out the instrument for his work ;
I have created the waster to destroy.
17 Noinstrument that hath been formed against thee shall prosper;
And every tongue that hath risen against thee in judgment
thou shalt condemn.
This is the inheritance of the servants of Jehovah;
And their righteousness is from me, saith Jehovah.

CHAPTER LY.

1 Ho! all that are thirsty,
Come ye to the waters ;
And ye who have not money,
Come ye, buy, and eat.
Come ye, buy without money,
And wine and milk without any price.

2 Wherefore do ye spend! money, not for bread ?

And your labour, not so as to be satisfied ?
Hear ye by hearing me;
And eat ye that which is good ;
And let your soul delight itself in fatness.
3 Incline your ear, and come to me;
Hear, and your soul shall live;
And I will strike a covenant of eternity with you,
The faithful mercies of David.

4 Behold! I have given him a witness to the peoples,
A leader and instructor to the peoples.

5 Behold! thou shalt call a nation which thou knowest not;
And a nation that knew not thee shall run to thee ;
For the sake of Jehovah thy God,

And of the Holy One of Israel ;
For he hath glorified thee.

6 Seek ye Jehovah, while he is found ;
Call upon him, while he is near.
7 Let the wicked man forsake his way,
And the unrighteous man his thoughts ;
Let him return to Jehovah, and he will have compassion on
him;
To our God ; for he aboundeth in pardoning.
8 For my thoughts are not your thoughts,
And my ways are not your ways, saith Jehovah.
9 For as the heavens are higher than the earth,
So far do my ways exceed your ways,
And my thoughts your thoughts.

1 Or, Weigh out.

CHAP. LVI. 1-5. NEW TRANSLATION OF ISAIAH. 453

10 Surely, as the rain cometh down,

11

12

13

And the snow from heaven,

And returneth not thither,

But watereth the earth,

And causeth it to bring forth and bud,

That it may give seed to the sower

And bread to the eater ;

So shall be my word which shall go out of my mouth
It shall not return to me empty ;

Till it do what I wish,

And accomplish that to which I sent it.

Therefore with peace shall ye go out,

And with peace shall ye be led forth ;

The mountains and hills shall break out before you into joy,
And all the trees of the fields shall clap their hands.
Instead of the bramble shall grow up the fir-tree ;
And instead of the nettle! shall grow up the myrtle ;?
And it shall be to Jehovah for a name ;

For an everlasting covenant, that shall not be cut off.

CHAPTER LVI.

Thus saith Jehovah ;

Keep ye judgment,

And do righteousness ;

For my salvation is near, that it may come ;

And my righteousness, that it may be revealed.

Happy is the man who shall do this,

And the son of man who shall take hold of this;

Keeping the Sabbath, so that he may not profane it ;

And keeping his hand, that he may abstain from all that is
evil,

3 And let not the son, that is a foreigner, speak,
_ That is joined to Jehovah, saying,

By separating hath Jehovah separated me from his people ;
And let not the eunuch say,

I am a dry tree.

For thus saith Jehovah to the eunuchs,
Who keep my Sabbaths,

And choose the things that please me,
And take hold of my covenant ;

In my house and within my walls

I will give to them a place and a name
Better than of sons and of daughters ;

I will give to them an everlasting name

1 Or, The thorn. 2 Or, The Elm.

454

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2
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10

11

12

3

NEW TRANSLATION OF ISAIAH. OHAP.LVII. 1-3.

Which shall not be cut off.

The children, I say, of the foreigner,

Who shall be joined to Jehovah,

That they may minister to him,

And may love the name of Jehovah ;

That they may be his servants ;

Whosoever shall keep the Sabbath, so that he may not pro-
fane it,

And shall embrace my covenant :

Them will I bring into the mountain of my holiness,

And will make them joyful in my house of prayer ;

Their burnt-offerings and sacrifices

Shall be acceptable on mine altar ;

For my house shall be called

A house of prayer to all peoples.

Thus saith the Lord Jehovah,

Who gathereth the outcasts of Israel:

Still more will I gather upon him his gathered.

O all ye beasts of the field !

Come to devour ;

O all ye beasts of the forest!

His watchmen are blind ;

All are ignorant ;

All are dumb dogs, that cannot bark ;

They lie down and sleep ;

They love slumber.

And those dogs, strong of appetite, know not to be satisfied ;
The shepherds themselves know not, nor understand ;
All of them look to their own ways;

Every one to his gain from his end.

Come ye, I will fetch wine ;

We shall drink strong liquor;

As to-day, so shall be to-morrow,

Or better, and more abundant.

CHAPTER LVI.

The righteous man hath perished,

And there is no man that layeth it to heart :

Men of mercy are gathered,

And there is none that considereth

That the righteous man is gathered from the face of the evil.
Peace shall come ;

They shall rest in their beds,

Whosoever walketh before him.

And draw near, ye sons of the sorceress ;

CHAP. LVII. 4-13. NEW TRANSLATION OF ISATAH.

The seed of the adulterer and the whore.

4 On whom have ye made sport?

10

11

12

13

On whom have ye opened the mouth ?

On whom have ye stretched out the tongue ?
Are ye not rebellious children ?

A lying seed ?

455

Warming themselves among the oaks! under every green tree ;

Sacrificing children in the valleys,

Under the cliffs of the rocks.

Among the smooth stones of the valley? is thy portion ;
They, they are thy lot;

Even to them hast thou poured out a drink-offering,
And offered a sacrifice.

Shall I take pleasure in these things ?8

On a lofty and high mountain hast thou set thy bed;
Yea, thou art gone up to it to offer a sacrifice.
Behind the door and behind the door-post

Hast thou set thy memorial ;

Thou hast been discovered to another than me;
Thou art gone up;

Thou hast enlarged thy bed ;

Thou hast made a covenant with them;

Thou lovedst their bed in the place which thou sawest.
And thou wentest to the king with ointment ;

Thou multipliedst thy disguises ;

Thou sentest thy ambassadors to a distant place;
Thou art humbled even to hell.

Thou art wearied with thy manifold journeying ;
And hast not said, There is no hope:

Thou hast found the life of thine hand ;

Therefore thou hast not grieved.

And whom hast thou worshipped,

And of whom hast thou been afraid,

That thou hast dealt falsely,

And hast not remembered me,

Nor laid it on thy heart ?

Is it not because I have held my peace,

And therefore thou never fearest me ?

I will declare thy righteousness, and thy deeds ;
And they shall not profit thee.

When thou shalt cry, let thy troops deliver thee ;
Yet the wind shall carry them all away ;
Vanity shall seize them.

1 Or, With the gods.
; ’ Or, Shall I repent of these things?

2 Or, In parts of the river

456

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15

16

17

18

19

20

21

NEW TRANSLATION OF ISAIAH. CHAP. LVIII. 1,2.

But he who hopeth in me shall obtain the land by inheritance,
And shall possess the mountain of my holiness.

And he shall say, Prepare, prepare ;

Level the road;

Remove the stumblingblock out of the way of my people.
For thus hath spoken the High and Lofty One,
Who dwelleth in eternity,

Whose name is Holy ;

I inhabit the high and holy,

And with the afflicted,

And with him who is lowly in spirit ;

That I may revive the spirit of the lowly,
That I may revive the heart of the afflicted.
For I will not contend for ever,

Nor will I be always wroth;

For the spirit shall be clothed! before me,

And the wind have I made.

For the iniquity of his lust I was wroth, and smote him ;
I have concealed myself, and will be wroth;.

But he turned and departed in the way of his heart.
I have seen his ways, and will heal him,

And will lead him, restoring consolations

To him and to his mourners.

I create the fruit of the lips;

Peace, peace to them that are afar off,

And to them that are near, saith Jehovah,

And I heal him.

But the wicked are as the troubled sea,

Which cannot rest;

And its waters will cast out filth and mud,

There is no peace to the wicked, saith my God.

CHAPTER LVIII.

Cry with the throat, spare not ;

Raise thy voice as with a trumpet ;

And proclaim to my people their sin,

And to the house of Jacob their iniquity.

Yet they seek me daily,

And wish to know my ways,

As a nation that did righteousness,

And neglected not the judgment of her God ;

They inquire at me about the judgments of righteousness :

1 Or, Shall be concealed, or, Shall fail.

CHAP. LVIIL 3-11. NEW TRANSLATION OF ISAIAH. 457

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FI

They wish to approach to God.

Wherefore have we fasted, and thou didst not take notice of it?
Wherefore have we humbled our souls, and thou knewest not?
Behold! on the day that ye fast, ye find pleasure,

And exact all your demands.

Behold! for strife and contention ye fast,

And that ye may smite with the wicked fist.

Fast not, as ye do this day,

That ye may cause your voice to be heard on high.

Is it such a fast as I have chosen?

That a man may afflict his soul for a day,

And may hang down his head as a bulrush,

And may spread sackcloth and ashes?

Wilt thou call this a fast,

And a day acceptable to Jehovah ?

Is not this the fast that I have chosen?

To loose wicked bonds,

To undo heavy burdens,

To let the oppressed go free,

And that ye may burst asunder every yoke ?

Is it not that thou shalt break thy bread to the hungry,
And shalt bring the wandering poor to thy house?

If thou shalt see the naked, that thou shalt cover him ;
And that thou shalt not hide thyself from thine own flesh ?
Then shall break forth as the dawn thy light ;

And thy health shall quickly spring up ;
Righteousness shall go before thy face,

And the glory of Jehovah shall gather thee.

Then shalt thou call, and Jehovah will listen ;

Thou shalt cry, and he shall say, Behold! 1 am here.

If thou shalt take away from the midst of thee the burden,
And the pointing of the finger,
And the speech of vanity ;!

10 If thou shalt pour out thy soul to the hungry man,

And shalt satisfy the afflicted soul,

Thy light shall arise in darkness,

And thy obscurity as noon-day.

And Jehovah shall always conduct thee,
And shall satisfy thy soul in drought,

And shall make fat thy bones;

And thou shalt be as a well-watered garden,
And as a fountain of waters,

Whose waters fail not.

‘ Or, The unprofitable speech.

458

12

13

14

NEW TRANSLATION OF ISAIAH. CHAP. LIX. 1-6.

And from thee shall be those who shall restore the deserts of
the age ;

Thou shalt raise up the foundations of generation and genera-
tion ;

And thou shalt be called, The repairer of the breach,

The restorer of paths for inhabiting.

If thou shalt turn away thy foot from the Sabbath,

And shalt not do thy pleasure on my holy day,

And shalt call the Sabbath a delight,

To consecrate it to Jehovah, because it is honourable,
And shall give honour to it,

So as not to follow thine own ways,

Nor to find thine own pleasure,

Nor to speak thine own words;

Then shalt thou delight thyself in Jehovah;

And I will cause thee to ride on the high places of the earth,
And will feed thee with the heritage of Jacob thy father ;
For the mouth of Jehovah hath spoken it.

CHAPTER LIX.

Behold! the hand of Jehovah is not shortened,
That it cannot save;

Nor is his ear heavy,

That it cannot hear.

But your sins have made a separation
Between you and your God;

And your sins have hidden his face from you,
That he may not hear.

For your hands are polluted with blood,

And your fingers with iniquity ;

Your lips have uttered falsehood ;

Your tongue hath spoken wickedness,

There is none that crieth for justice,

None that contendeth for truth;

They trust in vain things, and talk idly ;

They conceive mischief, and bring forth iniquity.
They hatch the eggs of the basilisk,

And weave the webs of spiders ;

He that eateth of their eggs shall die;

If they be crushed, there shall come forth a viper.
Their webs shall not become clothing,

And they shall not cover themselves, with their works ;
For their works are works of iniquity ;!

‘ Or, Of vanity.

a ne —_

| a ia

CHAP. LIx.7-16. NEW TRANSLATION OF ISAIAH. 459

And the work of violence is in their hands.
7 Their feet run to evil,
And hasten to shed innocent ised
Their thoughts are vain thoughts ;!
Wasting and destruction are in their paths.
8 The way of peace they know not;
And there is no judgment in their steps:
They have corrupted their paths;
Whosoever walketh by them shall not know peace.

9 Therefore judgment hath departed far from us;
And justice doth not overtake us.
We looked for light, and, behold! obscurity ;
For brightness, and, behold! we walk amidst thick darkness.
10 We grope for the wall like the blind ;
We grope like those who have been deprived of sight ;
We stumble at noon-day as in the night ;
In solitary places like dead men.
11 We all roar like bears;
And moaning, we moan like doves

We looked for judgment, and it is not visible;
For salvation, and it is far off from us.
12 For our iniquities are multiplied before thee ;
And our sins have testified against us ;?
For our iniquities are with us,
And we know our sins.
13 We have done wickedly,
And have lied to Jehovah,
And have turned back from our God;
Speaking slander and revolt;
Conceiving and uttering from the heart words of falsehood.
14 And judgment i is driven back,
And justice is far off ;
For truth is fallen in the street,
And equity cannot come forth.
15 Yea, truth faileth ;
And he who hath withdrawn from evil hath become a prey.

And Jehovah saw it;

And it displeased his eyes, that there was no judgment.
16 He saw that there was no man,

And wondered that none came forward ;3

Therefore his arm brought* salvation to him ;

And his righteousness, it upheld him.

1 Or, Thoughts of iniquity. 3 Or, Interceded.
> Or, Our sins answer to us. * Or, Made.

460 NEW TRANSLATION OF ISAIAH. CHAP, LX. 1-5.

17 And he put on righteousness as a coat of mail,
And the helmet of salvation on his head;
He put on vengeance as a robe,
And was clothed with indignation as a cloak.
18 As if for the sake of recompenses,
As if for rendering vengeance,
For rendering indignation to his adversaries,
Recompense to his enemies,
He will render recompense to the islands.

19 Therefore they shall fear the name of Jehovah from the west,
And his glory from the rising of the sun ;
For the enemy shall come as a river ;
And the Spirit of Jehovah shall drive him.!

20 And a Redeemer shall come to Zion,
And to them who have returned from iniquity in Jacob,
Saith Jehovah.

21 And this my covenant I make with them, saith Jehovah ;
My Spirit that is upon thee,
And my words which I have put in thy mouth,
Shall not depart out of thy mouth,
Nor out of the mouth of thy seed,
Nor out of the mouth of thy seed’s seed, saith Jehovah,
From this time even for ever.

CHAPTER LX.

1 Arise, be bright;
For thy brightness is come;
And the glory of Jehovah is risen upon thee.
2 For, behold! darkness shall cover the earth,
And thick darkness the peoples ;
But Jehovah shall arise upon thee ;
And his glory shall be seen upon thee.
3 And the Gentiles shall walk to thy brightness,
And kings to the lustre of thy rising.
4 Lift up thine eyes round about, and see.
They all are assembled, that they may come to thee ;
Thy sons shall come from afar ;
Thy daughters shall be nursed at the side.
5 Then thou shalt see, and shalt be bright ;
Thou shalt tremble, and thy heart shall be enlarged ;
Because the abundance of the sea? shall be converted to thee;
The riches? of the Gentiles shall come to thee.

1 Or, Shall chase him away. * Or, The multitude of the sea.
* Or, Strength.

CHAP. LX.6-16. NEW TRANSLATION OF ISAIAH. 461

6

A multitude of camels shall cover thee,

Of the dromedaries of Midian and Ephah ;

All they from Sheba shall come ;

They shall bring gold and incense,

And shall declare the praises of Jehovah.

All the sheep of Kedar shall be gathered together to thee ;
The rams of Nebaioth shall minister to thee ;

They shal] ascend to the good-pleasure of mine altar;
And I will glorify the house of my glory.

Who are those that fiy as a cloud,
And as doves to their windows ?
Surely the islands shall wait for me,
And the ships of Tarshish ;

* That they may bring thy sons from afar,

10

11

12

13

14

“15

Their silver and their gold with them,

To the name of Jehovah thy God,

And to the Holy One of Israel ;

For he hath glorified thee.

And the sons of the foreigner shall build thy walls,

And their kings shall minister to thee ;

For in my wrath I smote thee ;

And in my loving-kindness have I had compassion on thee.

And thy gates shall be open continually ;

They shall not be shut by day nor by night ;

That the riches! of the Gentiles may be carried to thee,

And that their kings may be led.

For the nation and kingdom that will not serve thee shall
_ perish ;

The nations, I say, shall be utterly destroyed.

The glory of Lebanon shall come do thee ;

The fir-tree, the pine, and the box together ;

To the beauty? of the place of my holiness ;

For I will glorify the place of my feet.

And the sons of them that afflict thee

Shall come bending to thee ;

And all who despised thee

Shall bow themselves down at the soles of thy feet ;
And they shall call thee the City of Jehovah,

The Zion of the Holy One of Israel.

Instead of thy having been forsaken and hated,

So that no man passed through thee,

I will make thee an eternal excellency,

The joy of generation and generation.

16 And thou shalt suck the milk of the Gentiles ;

1 Or, Strength. 2 Or, To adorn.

462 NEW TRANSLATION OF ISAIAH. OMAP, LXI. 1-3.

Thou shalt suck the breast of kings ;
And thou shalt know that I Jehovah
Am thy Saviour and thy Redeemer,
The Mighty One of Jacob.

17 For brass I will bring gold;

And for iron I will bring silver ;

And for wood, brass ;

And for stones, iron ;

And I will make thy magistracy peace,
And thine exactors, righteousness.

18 Oppression shall no longer be heard in thy land ;
Wasting or destruction within thy borders ;
And thou shalt call thy walls Salvation,
And thy gates, Praise.

19 And thou shalt no longer have the sun for the light of days,
Nor shall the brightness of the moon give light to thee;
For Jehovah shall be to thee an everlasting light,

And thy God shall be thy glory.
20 Thy sun shall no longer set ;
And thy moon shall no longer wane ; ,
For Jehovah shall be to thee an everlasting light ;
And the days of thy mourning shall be ended.
21 Thy people also shall all be righteous ;
They shall inherit the land for ever ;
The branch of his planting shall be the work of my hands,
That I may be glorified.
22 A little one shall become a thousand ;
A small one, a strong nation ;
I Jehovah will hasten this in her time.
*

CHAPTER LXI.

1 The Spirit of the Lord Jehovah is upon me ;
On that account Jehovah hath anointed me;
He hath sent me to preach to the afflicted ;!
To bind up the broken in heart ;
To proclaim liberty to the captives,
The opening of the prison to them that are bound.
2 To proclaim the year of the good-pleasure of Jehovah,
And the day of vengeance to our God ;
To comfort all that mourn.
3 To appoint to the mourners in Zion ;
That I may give to them beauty instead of nite
The oil of joy instead of mourning,

1 Or, To the meek.

Fre

CHAP. LXII. 1. NEW TRANSLATION OF ISAIAH. 463

The garment of gladness instead of an afflicted spirit ;
To call them trees of righteousness,

The plantation of Jehovah,

To glorify him.

4 And they shall build the deserts of the age ;
They shall raise up the ancient wildernesses ;
And they shall restore the cities of desolation,
The wildernesses of many ages.

5 And strangers shall stand and feed your sheep ;
And the sons of the foreigner shall be
Your husbandmen and vine-dressers.

6 But ye shall be called the Priests of Jehovah ;
Men shall call you the Ministers of our God ;
Ye shall eat the substance of the Gentiles ;
And ye shall rise by their glory.

7 Instead of your shame there shall be a double reward ;
And instead of disgrace they shall rejoice in their portion ;
For in their land they shall possess the double,

And they shall have everlasting joy.
8 For I Jehovah love judgment ;
I hate robbery in the burnt-offering ;
And I will establish their work in truth,
And will make an everlasting covenant with them.

9 And their seed shall be known among the Gentiles ;
And their offspring in the midst of the peoples ;

All who see them shall acknowledge them
That they are the seed blessed by Jehovah.

10 Rejoicing I will rejoice in Jehovah ;
My soul shall be joyful in my God;
For he hath clothed me with the garments of salvation ;
He hath covered me with the robe of righteousness ;
As a bridegroom hath he adorned me,
And as a bride decorated with her jewels.
11 For, as the earth putteth forth her bud,
And as the garden causeth her seed to spring up,
So the Lord Jehovah will cause righteousness to spring up,
And praise before all the nations.

CHAPTER LXII.

1 On account of Zion I will not be silent;
And on account of Jerusalem I will not rest ;
Till her righteousness go forth as brightness,

464

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NEW TRANSLATION OF ISAIAH. CHAP, LXII. 2-11,

And till her salvation burn like a lamp.

And the Gentiles shall see thy righteousness,

And all the kings of the earth thy glory;

And thou shalt be called by a new name,

Which the mouth of Jehovah shall name.

And thou shalt be a crown of glory in the hand of Jehovah ;
And the diadem of the kingdom in the hand of thy God.
Thou shalt no more be called forsaken ;

Nor shall thy land be any more called desolate ;

For they shall call thee, My good-pleasure in her ;

And they shall call thy land, Married ;

For the good-pleasure of Jehovah is in thee,

And thy land shall be married.

For, as a young man marrieth a virgin,

So shall thy sons marry thee;

And with the joy of the bridegroom over the bride

Thy God will rejoice over thee.

On thy walls, O Jerusalem, I have appointed watchmen,
Who, during the whole day and the whole night together,
Shall not keep silence. |

Ye that are mindful! of Jehovah,

Be ye not silent ;.

And give him not silence,

Till he establish,

And till he make Jerusalem

A praise in the earth.

Jehovah hath sworn by his right hand,

And by the arm of his strength ;

If I shall any more give thy corn

For food to thine enemies,

And if the sons of the foreigner shall drink thy wine
For which thou hast laboured.

For they who have gathered it shall eat it,

And shall praise Jehovah ;

And they that collect it shall drink wine

In my holy courts.

Pass through, pass through the gates ;

Clear the way for the people;

Level, level the road ;

Pave it with stones ;

Lift up a standard to the peoples.
Behold! Jehovah hath proclaimed to the end of the earth ;
Say ye to the daughter of Zion,

Behold! thy Saviour cometh ;

’ Or, That celebrate the memory.

OHAP. LXITI. 1-9. NEW TRANSLATION OF ISAIAH.

12

Behold! his reward is with him,

And the effect of his work is before him.
And they shall call thee, A holy people,
Redeemed by Jehovah ;

And they shall call thee

The City sought out,

Not forsaken.

CHAPTER LXIIL.

Who is this that cometh from Edom ?
With red garments from Bozrah ?

This that is beautiful in his raiment,
Marching in the greatness of his strength ?
I, who speak in righteousness,

Mighty to save.

Wherefore is thy raiment red?

465

And thy garments like one that treadeth in the wine-press?

Alone have I pressed the wine-press ;

And of the peoples there was none with me;
For I will tread them in my wrath,

And will trample them down in my fury ;

And their blood shall be sprinkled on my garments,

And I will stain all my raiment.
For the day of vengeance is in my heart ;
And the year of my redeemed is come.

Therefore I looked, and there was none to help ;
And I wondered that there was none to uphold;

Therefore mine arm brought salvation to me
And my wrath upheld me.

And I will tread down the peoples in my wrath,

And will make them drunk in my fury,

And will cast down their strength to the earth.

The mercies of Jehovah will I keep in remembrance,

The praises of Jehovah ;

According to all that Jehovah hath bestowed on us,
And in the abundance of kindness toward the house of Israel,
Which he hath bestowed on them according to his mercies,

And according to the multitude of his loving-kindnesses.

For he said, Surely they are my people ;
Children that do not lie;

Therefore he became their Saviour.

In all their affliction he was afflicted ;1
And the angel of his presence saved them ;

1 Or, In all their affliction there was no affliction.

VOL. IV.

2a

466 NEW TRANSLATION OF ISAIAH. OHAP.LXITI. 10-19.

In his love and in his compassion he redeemed them ;
And he bare them and carried them all the days of the age.

10 But they were rebellious,

And provoked his Holy Spirit ;

Therefore he was turned to be their enemy,

And fought against them.
11 And he remembered the days of old,

In which Moses was with his people.

Where is he that made them to come up out of the sea,

With the shepherd of his flock ? !

Where is he that put his Holy Spirit in the midst of them?
12 That led them by the right hand of Moses,

By the arm of his glory ;

That divided the waters before them,

That he might gain for himself an everlasting name ?
13 That made them walk through the depths,

As a horse in the desert,

So that they did not stumble?
14 He went down, as a beast into a plain;

The Spirit of Jehovah gave him rest;

So didst thou lead thy people,

That thou mightst make for thyself a plokiots name.

15 Look down from heaven ;
Behold from the habitation
Of thy holiness and of thy glory.
Where is thy zeal and thy strength ?
The multitude of thy bowels
And of thy compassions toward me
Have been restrained.
16 Surely thou art our Father,
Though Abraham do not know us,
And Israel do not acknowledge us;
Yet thou art our Father and our Redeemer ;
From everlasting is thy name.
17 Why didst thou cause us, O Jehovah,
To wander from thy ways?
Why didst thou cause our heart
To depart from thy fear ?
Return, on account of thy servants,
To the tribes of thine inheritance.
18 For a little time the people of thy holiness possessed it ;
Our adversaries have trodden down thy sanctuary.
19 For a long period have we been
They over whom thou hast not ruled,
On whom thy name hath not been called.

‘OHAP.LXIV. 1-11. NEW TRANSLATION OF ISAIAH.

a

- Behold! thou wast angry, and we have sinned;
In them is perpetuity, and we shall be saved.?

6

8

10

11

1 Or, As by a burning fire that melteth.

CHAPTER LXIV.

O that thou wouldst rend the heavens!
That thou wouldst come down!

That the mountains would flow down at thy presence!

As by the burning of a melting fire,
The fire hath made the waters to boil,

467

That thou mightst make thy name known to thine adver-

saries ;
The nations trembled at thy presence.
When thou didst terrible things,
Which we looked not for,
Thou camest down;
The mountains flowed down at thy presence.
From of old they have not heard,
Nor perceived by the ears ;
Eye hath not seen a God besides thee,

That doeth such things to him that waiteth for him.

Thou hast met him that rejoiceth and worketh righteousness ;

In thy ways they remembered thee;

And we have all been as the unclean;

And all our righteousnesses as a defiled garment ;

And we all fade as a leaf;

And our iniquities, as the wind,

Have carried us away.

There is none that calleth on thy name,

Nor that stirreth up himself to take hold of thee;

For thou hast hidden thy face from us,

And hast made us to languish

In the hand of our iniquity.

And now, O Jehovah, thou art our Father;
We are the clay, and thou our potter ;

We all are the work of thy hands.

Be not angry, O Jehovah, beyond measure ;
Neither remember iniquity for ever.

Behold! see, we beseech thee,

We all are thy people.

The cities of thy holiness have been a desert ;
Zion hath been a desert;

Jerusalem hath been a wilderness.

The house of our sanctuary and of our glory,
In which our fathers praised thee,

Hath been burnt with fire;

2 Or, We have been saved.

468 NEW TRANSLATION OF ISAIAH. OHAP. LXV. 1-9.

And all our desirable things are laid waste.

12 Wilt thou restrain thyself for these things, O Jehovah !
Wilt thou be silent?
And wilt thou afflict us beyond measure ?

CHAPTER LXV.

1 Ihave manifested myself to them that asked not ;
I have been found by them that sought me not;
I said, Behold me, behold me,
To a nation that called not on my name.

2 I have stretched out my hands every day
To a rebellious people,
Walking in a way not good,
After their own thoughts.

3 A people that provoketh me always to my face,
That sacrificeth in gardens,
And offereth incense on bricks:

4 Who dwell in the graves ;
Who pass the night in the deserts;
Who eat swine’s flesh ; .
And broth of unclean things is in their vessels :

5 Who say, Remain by thyself;
Approach not to me;
For I would sanctify thee ;1
Those shall be smoke in my fury,
A fire that burneth all the day.

6 Behold! it is written before me;
I will not be silent from rendering
And recompensing into their bosom,

7 Your iniquities,
And the iniquities of your fathers together, saith Jehovah.
Because they have offered incense on the mountains,
And have dishonoured me on the hills,
Therefore I will measure back their ancient work
Into their bosom.

8 Thus saith Jehovah :
As if one should find a grape in a cluster,
And should say, Destroy it not,
For a blessing is in it;
So will I do for the sake of my servants,
That I may not destroy the whole.

9 And I will bring forth a seed out of Jacob,
And out of Judah the heir of my mountains ;

1 Or, For I am holier than thou.

OHAP.LXV.10-19. NEW TRANSLATION OF ISAIAH. 469

10

11

12

13

14

16

17

18

19

And mine elect shall possess it by inheritance ;

And my servants shall dwell there.

And Sharon shall be an abode of flocks,

And the valley of Achor a place for herds to lie down in,
To my people who have sought me.

But ye are forsakers of Jehovah,

Who forget the mountain of my holiness,

Who prepare a table for the army,

And fill an oblation to the number.

Therefore I will number you to the sword,

And ye all shall be cut down by slaughter ;
Because I called, and ye answered not ;

I spake, and ye heard not ;

And ye did evil before mine eyes,

And chose the things in which I took no pleasure.

Therefore thus saith the Lord Jehovah :

Behold ! my servants shall eat, and ye shall be hungry ;

Behold! my servants shall drink, and ye shall be thirsty ;

Behold! my servants shall rejoice, and ye shall be covered
with shame.

Behold! my servants shall shout for gladness of heart ;

And ye shall cry aloud for grief of heart,

And shall howl for anguish of spirit.

And ye shall leave your name for a curse to mine elect;

The Lord Jehovah shall slay you,

And shall call his servants by another name.

He who blesseth himself in the earth

Shall bless himself in the faithful God ;

And he who sweareth in the earth

Shall swear by the faithful God ;

For the former afflictions

Are surrendered to forgetfulness,

And hidden from mine eyes.

For, behold! I will create

New heavens and a new earth ;

The former shall not be remembered,

Nor come into mind.

But rejoice and be glad for ever

In the things which I create ;

For, behold! I create Jerusalem a rejoicing,
And her people a joy.

And I will be glad in J erusalem,

And will rejoice in my people ;

And the voice of weeping shall no more be heard in her,
Nor the voice of crying.

470

20

21

22

23

24

NEW TRANSLATION OF ISAIAH. OHAP. LXVI. 1-3.

There shall be no more there an infant of days,

Nor an old man that fulfilleth not his days ;

For the son of a hundred years shall die young

And the sinner who is the son of a Randel years shall be
accursed.

They shall build houses,

And shall inhabit them ;

They shall plant vines,

And shall eat the fruit of them.

They shall not build that another may inhabit ;
They shall not plant that another may eat;
For according to the days of a tree

Shall be the days of my people ;

And mine elect shall perpetually enjoy

The work of their hands.

They shall not toil in vain ;

And they shall not bring forth in terror ;

For the seed of the blessed of Jehovah shall they be,
And their offspring with them.

And it shall be, before they cry, I will listen ;
While they are yet speaking, I will hear.

25 The wolf and the lamb shall feed together ;

And the lion shall eat straw like the ox;
And the serpent shall have dust for his food.
They shall not destroy,

And shall not hurt,

In all my holy mountain, saith Jehovah.

CHAPTER LXVI.

Thus saith Jehovah :

Heaven is my throne,

And the earth is my footstool :

Where is that house which ye will build for me?
And where is this place of my rest ?

Yet all these things hath my hand made,

And all these things began to be, saith Jehovah ;
And I look to him who is humble

And contrite in spirit,

And who trembleth at my word.

He that killeth an ox is as if he slew a man ;

He that sacrificeth a sheep, as if he stabbed a dog ;

He that offereth an oblation, as if he offered swine’s flesh ;
He that burneth incense, as if he blessed an idol ;

CHAP. LXVI.4-12. NEW TRANSLATION OF ISAIAH. 47]

7
8

10

11

12

And truly they have chosen their own ways ;

And their soul hath delighted in their abominations.
I also will choose their delusions,

And will bring upon them their terror ;

Because I called, and no man answered ;

I spake, and they heard not ;

And they did evil before mine eyes,

And chose those things in which I take no delight.

Hear the word of Jehovah,

Ye that tremble at his word.

Your brethren that hate you,

And that cast you out for my name’s sake,
Have said, Let Jehovah be glorified.

But he shall be seen to your joy,

And they shall be ashamed.

A voice of tumult from the city!

A voice from the temple !

The voice of Jehovah !

Rendering recompense to his adversaries.

Before she was in labour, she brought forth ;

Before her pain came upon her, she was delivered of a male.
Who hath heard such a thing ?

Who hath seen such a thing ?

Shall the earth bring forth in one day ?

Shall a nation be born at once ?

For as soon as Zion had the pains of child-bearing,
Immediately she brought forth.

Shall I bring to the birth, and not bring forth? saith Jehovah.
Shall I cause to bear, and yet restrain? saith thy God.

Rejoice ye with Jerusalem,

And be glad with her,

All ye that love her ;

Rejoice for joy with her,

All ye that mourn for her ;

That ye may suck and be satisfied

From the breast of her consolations ;

That ye may milk and be delighted

With the brightness of her glory.

For thus saith Jehovah :

Behold! I cause peace to flow on her like a river,
And the glory of the Gentiles as an overflowing torrent;
Thus ye shall suck ;

Or, Jehovah is severe, or, Jehovah shall be glorified.

472

13

14

15

16

17

18

19

20

21
22

NEW TRANSLATION OF ISAIAH. OHAP.LXVI. 13-22,

Ye shall be carried on the shoulder,

And shall be dandled on the knees.

As a man whom his mother comforteth,

So will I comfort you;

And ye shall have comfort on Jerusalem.
And ye shall see, and your heart shall rejoice ;
And your bones shall flourish like the grass ;
And the hand of Jehovah shall be known toward his servants,
And he shall be enraged against his enemies.
For, behold! Jehovah shall come in fire ;
And his chariots, as a whirlwind;

That he may utter his wrath in fury,

And his rebuke in a flame of fire.

For with fire, and with his sword,

Shall Jehovah judge all flesh ;

And many shall be the slain of Jehovah.

They that sanctify themselves,

And that purify themselves in the gardens behind one in the
midst,

That eat swine’s flesh, and the abomination, and the mouse,

Shall be consumed together, saith Jehovah.

For I (know) their deeds and their thoughts ;

Because the time is come,

That I should assemble all nations and languages ;

And they shall come, and shall see my glory.

And I will put a mark upon them,

And will send some of them that are escaped

To the nations of Tarshish, Pul, and Lud, that draw the bow

To Tubal and Javan;

To the distant islands,

Which have not heard my name,

And have not seen my glory ;

And they shall declare my glory among the Gentiles.

And they shall bring all your brethren,

Out of all nations,

An oblation to Jehovah,

On horses#and chariots, and waggons,

On mules and swift animals,

To my holy mountain Jerusalem, saith Jehovah ;
As the children of Israel bring in a clean vessel
To the house of Jehovah.

And even some of them wiil I take

For priests and Levites, saith Jehovah.

For, as the pew heavens and the new earth, which I make,
Remain before me, saith Jehovah ;

So shall your seed and your name remain.

——_ - =

re a?
ia

OHAP. LXVI. 23,24. NEW TRANSLATION OF ISAIAH.

23 And it shall be,

24

That from month to his month,

And from Sabbath to his Sabbath,

All flesh shall come

To worship before me, saith Jehovah.

And they shall go forth, and shall see

The carcases of the men who have rebelled against me;
For their worm shall not die,

And their fire shall not be quenched ;

And they shall be an abhorrence to all flesh.

END OF NEW TRANSLATION.

473

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Wied Pticuly dit > eyur

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yet > ewe Sir Picea iS hay rie TAS ans &

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TO THE

INDICES

COMMENTARY ON THE PROPHET ISATAH.

MAN
NIVON

Sr
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. Page
i731

77
201

. 181, 422

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(bégndid) IYI
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OF HEBREW WORDS EXPLAINED.

Vol. Page
“ON - ii. 200
» ( i. 487
oe |i 193
WN i. 261
MON ii. 312
TYN i, 262
YIDN ili, 451
mows iii, 256
posn iii, 19
Sex ii, 309
NDIN ii. 192

YON i. 117,480
MWS iii. 58
WN iii, 441
ii. 171
DUS hiv 123
DYDUN iv. 256
i. 492

swe ) ii. 28, 402
iii. 127
i. 350
(eth) MS 2 ii, 81
iv. 122

3

DN. ii. 254, n. 2
2 iv. 368
aS { iii, 386

m3

. Page
lil. 311
iv. 19
li, 289
i. 339
i, 471

i. 337
iv. 182
i. 289
i. 142, 223
iv. 216
i, 234
ili. 337
li. 248
li. 170, 287
li. 83
iii. 93
li. 418

li. 362, n. 1.
i. 310, 357
li. 129
i, 39
iv. 20
i, 872
ii. 386
li. 33
i. 84

476

cP ye 3

"71 iii.
mydit i.
4 nN
mos iii.
Obs iii.

not i.

any
(déréch) JIT i.
PINT i.

ma

moan ik
NY iii.

"nm | i

Dh.

win i.
Tr. i.
nn. aj.
397 i.
mit |.
337 iy.
Poy ik
nDn iii.
(hakiil) Spm i.
it
pin ii.
AYpNA i.

i. 48

INDEX OF HEBREW WORDS.

315
298
124, 216

397,” 1.
311
298
366

69, 71
292

48

ap i,
AMAY iii.

1, Page

i. 230
i. 325

25

ii, 329
iv. 126
iii. 209

87

WR

ii. 396

WIS i. Sig

1.

7s

A)

TN lil.
Wald iii.
mtd i.
MW i.
MDW il.

DDW ili.

wy i
mn ii,

|
Vol. Page
|
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i. 301
iv. 347

ii. 396
i. 301
iv. 347
i, 285
i. 128
i, 247
i, 246
i. 101.
i. 314
ii. 346
ii, 285
ii. 326

279

800

ii. 425
i. . 84, 356
362

. 300
. 366
. 412
iv. 107
li, 154
il. 169
i. 354

25

361

367

438
204
384

444
370

Vol
OMY Gi.
oSviy iv
my ii.
“ID iii.
Bot iv.
monn iii
by ann
meng -
(mé) 1 iv
Dany i.
nonsy ik.
op i.
pm ii.
m3) iv.
3D iv.
mDDD ii.
magnam) DYD ii.
DP DY ii.
PDD iv.
{ i
wipp i
mw 1
DIM ii
Sen 1
wwnD i
myvwo 1
navn i
pan {
ll
nope ii
mp i.
ony ili
5
MS i.
DN) i.
bay ii.
nbn) ki
oda ii.
naa ii
1,
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po i.
wim i.
moi.
AMD ik.
wy iii
380) ili

INDEX OF HEBREW WORDS.

Page
371, 7. 1 ae)
20 mn
153 nbny
80 13
327 D ND)
253 nins3
| ap
262 nds
141 WI
334 bp)
252 why
293 : 4)
379 Moyp3
392 AND
392 ppws
346
44
327
263
<a MNDOND
(
279 as bt) |
36 (sdchan) jad
pas (sdchén) JID
437 nbsp
125 AD
oe nap
210 ADD
170 bop
293 5
144 ci
261
y
ay
may
66
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237, 410 te
on my
ay
oe nay
my
410 :
360 by
229 by
66
19 by
332 ndy

Vol.

il.

i.
il.
ii.

iv. 280

ll. 234

Page Vol
108 moby ij
, 129 Dy i
30 Soy i.
Ss oy i
. 491 Poy il
. 223 AY iv
. 178 DNIY iv
- 360 ob i
. 250, 264 eR
. 493 nnbpy ll.
“WY 1
220 ay ili
283 Dyy ii
234 my wy 1
495 mvwy z
249
5
jp) a
O57 myn lll
75 nod i.
346 mop ii.
128 Oy iii.
128 YW i,
+431 DWH i.
262,

424 ,
80 .
7 NOS iii
7h NY ii
: PIs iii

mpi
Cag tat
ll
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289 ans i
262 ag a
Pe MYS iv.
451 Mpys 1
350
452
475 P
156 wIIP iv.
337 j
28 DIP | i
258 wop i.
443 ii.
36, 229, Pp |
346, 442 F
191 bp! ii
247 Op ii

477

. Page
i. 247
1. 236

333

1. 274
li. 397
Iv. 242
. 304

352
248
248

i. 470
ili. 171
. 314
eee
‘222

422

iii. 139, 422

iv. 213
- 104, 105

478 INDEX OF HEBREW WORDS.
Vol. Page ag ' Vol. Page
Vp i. 470 DaY i, 98, 4é .
JDP 1. 456 Vol. Page NaY ii. 226
Myp iv. 190 DWINY i, 357 apy j i. 144
YP ii, 41,263 (shad) 2” i. 326 Vii. 380
nwp ii. 53 "aw iv. 157 aw iii. 68
nwp iy. 357 ww i. 414 omw i. 75
sw i. 414 mpyw ii. 56
Maw ii. 363
5 "WW iii, 359

mw ii. 303 n
penny “iescsec” ( «(eon ee) ee wONN i. 238
(rab) ba | il. 75 (sdchar) "DY im. 215 f MINN ji. 312
SOS Oe Diew iv. 197 mon i. 236
iv, 129, 131 mow di. 257 yn {3 173
D339 «=u. 340 . re il. 281
yy iv. 70 Mew i. 257 i, 96
i. 120 now iii, 156 min ii, 169

min ii, 52, 220, MyOw ii. 296, n. 2. ili. 291, n.

380 wow fis 365 nnn ii. 169
77 «11. 179 iv. 256 NbN ii. 67
mi. 376 mspw ii. 271 mwpn iv. 357
myn oi. 187, 475 "Dw i. 232 . Nn ii. 366
DMD ii. 231 omDY ii. 196 MYyIN iv. 85

nya iv. 23 my i. 389

INDEX

OF PASSAGES REFERRED TO, QUOTED, OR EXPLAINED.

GENESIS.

Chap. Ver. Vol.
: <'glee! Gite Oe
ili.

as 5 as

iii.

+ 10... iv.
323 iii.
13; iii.

war $L., ii.

xi 5 iv.
B44, 3%

ii.

Chap. Ver. Vol.
Be SOL
iii.

XV.

a
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82 iv.
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XVili.

xix.

iii.
xiv. 14, 16 iii.
16 sii.

iii.

17 ‘iti:
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iii.

XX.

XXi.
Xxii.

Xxiil.
XXV.

XXVil.

XXX

. Ver. Vol.
iii.

18

11 — iv.

xxxi. 19,30 i.

XXxii.

XXXiv.
XXXVi.

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158 ems

248 li.

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150 xli. 50, 52 i.

461 = xivi. 5 iv.

250s x\iviii. 4 iv.

337 6 &

201 iii.

201 20 iv.

201

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488
66 lii. 6. &

179 iii

294 8 ii

277 12, 18 iii.

815 14° iii.

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893 vii. 13 ii.

3893 20 iii.

858 i IDE

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297 ix. Gen. i

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102 xi 4 iii,

228 xii 8 ili.

467 13 iv.
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XXi.
XXii.

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88 iv. 105
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18 iii, 121

INDEX OF TEXTS OF SCRIPTURE.

Chap. Ver. Vol.
xxv. 21,°-22 14.
Kix. 44 oe,
15 iv.
42" 4.
45 ii,
xxx; 20. Six.
23 iii.
xxxi. 18,17 iv.
xxxli. 18 iv.
82°. 4:
XXxiii. 8. i.
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16°
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LEVITICUS.
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XViii. 5 iv.
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xxiii. 10 iv.
89-48 iv.
40... i,
xxy.\: IO. iv.
XXVi Ss ik
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16-73
7k. Ree Bs

18, 21,
24, 28 i.
19 iii.
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36 i.
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NUMBERS.
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xii. 6. &
give G44) % 5.
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XXxi. 8 iii.
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xxiii. 10 iii.

Page
444
124
124
444
170
131
847
177

872
155

206

Chap. Ver. Vol. Page

xxiii, 19 i. 461

li. 238

28 4 OSE

xxiv. 18 ii. 288

XXX. ee | 76

xxxili, 652 i. 462

55 361. +462

xxxvi. 13 iv. 126
DEUTERONOMY.

ty 88 ui 488

W216 AT Ss 420877

7 i. 248

12,15 iii. 223

24 i. 353

i oa

88 iv. 650

87 im 266

iv. 3848

v. 9 4. 462

32 i. =3872

Vi. Bo

ii. 220

iv. 890

Bayi. - ae

9 iv. 204

Th "ai

vii. 2 ii 844

6-8 iii. 256

7,8 iii. 257

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Vili. 2” a, a6

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iii. 26

5 iii. 257

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20 iv. 204

xii. 5,6,7 i. 481

6 tn? 76

12,18 i. 303

18 4. 286

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18 iv. 381

xili 3 iv.: 203

5 - 4: Bat

Xiv. 8 iv. 882

XV. 9 i. 3834

xvi... 29 ° 4, Tee

xvi. 16 2a

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INDEX OF TEXTS OF SCRIPTURE,

Page
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155

Chap.
lxv.

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872

lxvi.
xviii.

lxix.
Ixxi.
xxii.
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Chap. Ver. Vol. Page Chap. Ver. Vol. Page Chap. Ver. Vol.

i; 6 dé 1. as xii. 29 i. 858 4, BBO AS,
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GENERAL INDEX.

A

ABRAHAM, the Jews are reminded of
God’s kindness to, ii. 336 ; an ex-

ample exhibited in his person ap-
plies to all ages, iv. 68 ; why he is
called arock, iv. 66 ; his example
wickedly pleaded in behalf of mur-
der, iv. 20].

Adam, comparison between Christ and,
iv. 405.

Adoption of the people founded on
Christ, iv. 8 ; alone could encourage
them to cherish favourable hopes,
iv. 370.

Adversity, faith is proved by, iii. 11.

Afflictions are the Lord’s rods with
which he chastises us, i. 363 ; con-
solation of the godly amidst, ii. 25 ;
are very heavy on the godly beyond
others, ii. 235 ; we must continually
struggle with, ii. 242; all arise from
our not being affected with a sense
of the divine goodness, ii. 253.

Agriculture is a gift of God, ii. 306.

Ahaz, sun-dial of, lengthened note con-
cerning, iil. 525.

Alexander the Great, the mad ambi-
tion of, ridiculed by Juvenal, i. 173 ;
governed Babylon for a short period,
i. 422,

Alexandria, antiquity and wealth of, ii.

e G2.

Ambition, madness of, i. 172 ; of Heze-
kiah, iii. 184,

Angels, the example of, set before us
for our imitation, i. 204 ; are the
servants of God, iv. 347 ; why they
are called principalities and powers,
iii, 145; are called Seraphim, and
why ? i. 204,

Anointing, the face of, what is meant
by, i. 365.

Antwerp, the wealthy factors of, i.
152.

Apostles, the, were accustomed to
borrow arguments from the pro-
phets, i. 300.

Ariel, opinions of interpreters as to
the meaning of the name, ii. 309,
n. 2.

Ark of the covenant, a symbol of the
divine presence, iii. 132, 434.

Assyrians, the, punishedj for their
eagerness to plunder, iii. 8; the
fierceness of, ili. 35; the vast army
of, denoted by the term The rivers,
ii. 38 ; were at that time the chief
enemies of the church, ii. 378 ; their
destruction foretold, ii. 379 ; shall
utterly perish, ii. 380,

Astrology, judicial, the folly of, ii. 61.

Augustine, reasoning of, against the
Pelagians, iv. 147.

Auricular confession, a doctrine of the
Papists, iii. 174.

Avarice is more dangerous than any
other kind of blindness, iv. 190;
very pernicious in judges, i. 76;
of the Babylonians, i. 438; espe-
cially condemned impostors, iv. 189;
pronounced by God to be accursed,
i, 175 ; madness of, i. 172.

B

BaBYLon, prophecy concerning, i. 406;
was it commanded that its destruc-
tion should be foretold? i. 407;
why called The world, i. 419; was
the destruction as cruel as Isaiah

490

described it to be? i. 420; its
gradual and total overthrow de-
scribed, i. 42] ; is contrasted with

the Church of God, i. 433; cap- ~

tivity in, compared to a deluge, iv.

142.

Baptism disregarded by fanatics, i.
A:

Bath, a, what measure is contained by,
i. 174.

Believers ought to admire the won-
derful grace of God toward them,
iii. 134; difference between the re-
probates and, ii. 256 ; should suffer
themselves to be guided by the word
of God, iv. 60; the Holy Spirit is
the teacher of, ii. 340; warned
against excessive luxury, iv. 26;
the perseverance of, ii, 202 ; eternal
salvation of, iv, 73.

Beloved, the, God is called, i. 163.

Bill of divorcement, what is meant by,
iv. 47.

Blasphemy of the Assyrian king, how
expressed, i. 345.

Blind, the Church gives sight to the,
ii. 332.

Blindness, which is advantageous, iii.
304 ; which is condemned, iii. 306 ;
of the Jews, i. 218 ; was inexcusable,
iii, 308.

Blood put for defilements and stains
of every description, i. 156; for
murder and manslaughter, iii, 29 ;
for extortions and violence, iv. 247;
of the earth, what is called, ii. 244.

Boasting of the Egyptians, of their
antiquity and wisdom, ii. 59 ; of the
Papists about the word Church, is
silly and childish, ii. 277 ; about the
name of bishops, and other titles, is
vain and foolish, ii. 326; hypo-
crites sharply reproved for, i. 287.

Book of life, the names of the elect are
written in, i. 155; the reprobate
are excluded from, i. 156 ; of Jeho-
vah, the Law is called, iii. 57; of the
prophets, how it was collected and
compiled, ii. 354.

Books of the unlearned, idols are
called by Papists, i. 108.

Bows and arrows used by ancient na-
tions, and by Englishmen, in battle,
i, 195.

Bozrah, the chief city of the Edomites,
iii. 50.

Branch of Jehovah, what is meant by,
i. 1515 magnificent glory of, i.
153.

Bribes not to be accepted by judges,

GENERAL INDEX.

i. 76, 189 ; have wonderful powers
of fascination, iii, 29.

Burden, in what sense are prophecies
so called ? i, 409.

Burial is the symbol of the last resur-
rection, i. 449; it is not useless to
pay attention to, ii. 130.

C

Cavamitigs, is ignorance the cause of
all? 1. 178.

Calling, election goes before, iv. 8;
the certainty of our, iv. 380; the
end of, iii. 345.

Calling of the Gentiles, the, foretold,
i. 435; ii. 232 5 at first startled the
Apostles, iv. 179.

Calling on God often includes the
whole of worship, i. 402; is abso-
lutely necessary, iii. 266.

Carelessness about divine aid re-
proved, ii. 119.

Carmel sometimes taken as an ap-
pellative, ii. 321.

Ceremonies not demanded on their
own account, i. 56 ; are of no great
value in themselves, iv. 412 3 con-
demned when they are separated
from the word, i. 57 ; were to be
abolished, i. 98.

Chastisements, the design of, i. 180 ;
much needed for training us to obe-
dience to God, ii. 193; teach us to
fear God, ii. 221 ; are our sins ex-
piated by? ii. 259 ; when they do -
not make us better, it is a token of
desperate wickedness, ii. 120 ; are
moderated so as always to leave
some room for compassion, ii. 255 ;
proofs of the divine compassion to-
wards the elect exhibited by, ii. —
257 ; the godly have no reason to
exclaim against, ii. 259; will not of
themselves drive us to repentance,
iv. 217 ; commended on the ground
of their usefulness, ii. 259.

Christ predicted under the metaphor
of a rod out of the stem of Jesse, i.
371; the low beginning of, i. 373 ;
will be the guardian of the poor, i.
377; is called a precious corner-
stone, ii. 289; the nature of the
kingdom of, i. 3815 on him alone
rests the salvation of men, ii. 291;
to him belongs the actual eternity
of God, ii. 202 ; there is no spiritual
life out of, ii. 408; the adoption of
the people was founded on, iv. 8;

*
e

GENERAL INDEX, 49]

his whole authority consists in
doctrine, iv. 9 ; complains that he
has toiled in vain, iv. 10; the change
which took place at the coming of,
iv. 25; comparison between Adam
and, iv. 405; why he is called the
Servant of God, iv. 106; is the
physician of souls, iv. 115; is a
careful and attentive shepherd, iv.
25; is the end of all the prophets,
ii. 322; is our altar, iv. 184; why
he was silent at the judgment-seat
of Pilate, iv. 119; is the end of all
the promises of God, iii. 285; is the
Judge of the world, ii. 410; is the
soul of the law, ii. 322; reigns, not
for himself, but for believers, i. 383.

Chrysostom quoted, i. 171.

Chureh of God, the, hypocrites have
always been mingled with, i. 83;
the ordinary method of collecting,
i. 94; what is the true glory of, i.
155; denoted by a mountain, ii. 197;
the boasting of the Papists about
the word, is silly and childish, ii.
277; gives sight to the blind and
hearing to the deaf, ii. 332; the
restoration of, ii. 407; the reforma-
tion of, is effected by means of the
gospel, ii. 409; is that which ac-
knowledges God to be a Lawgiver
and King, iii. 39; cannot be over-
thrown, iii. 131; extraordinary love
of God towards, iv. 27; how highly
God values the salvation of, iv. 83;
is invaded and assailed by Satan, iv.
33; what is the true ornament of,
iv. 34; must never be separated
from the Head, iv. 42; the awful
end that awaits the enemies of, iv.
45; the true stability of, iv. 83;
few are grieved for the ruin of, iv.
87; is built by doctrine, iv. 145;
God will be the maker and archi-
tect of, iv. 148; the certain victory
of, i. 393 ; is compared to a build-
ing, iv. 145; the condition of, must
not be judged from the stability of
this world, iii. 134; is the object of

_God’s peculiar care, iv. 334; figu-
rative description of the glory of,
iv. 280; the prosperity of, shall be
permanent, iv. 297; extension of, iv.
314; is called God’s crown, iv. 324.

Cicero, anecdote related by, ii. 373.

Cities, are frequently called Daughters,
iii. 127; the distinguished goodness
of God appears in the restoration of,
iii. 543; of holiness, what are so
called, iv. 372.

City of David, what is meant by, ii.
118

Commandments of God, the, why
called Ways, i. 95.

Communion of saints, the, ought to be
highly valued by us, iv. 344.

Confession is a necessary part of the
worship of God, ii. 71; auricular,
is an absurd invention of the Papists,
iii. 174,

Conscience, a bad, always flees from
the judgments of God, ii. 391; and
is always alarmed, ii. 424.

Consolation to godly teachers, i. 104,
216 ; of the godly amidst afflictions,
ii. 25; and when they see that every-
thing is in disorder, ii. 33.

Contempt of God described and re-
proved, ii. 362; of the law, is the
source of all that is evil, i. 190.

Conversion is, as it were, a resurrec-
tion from the dead, ii. 79 ; the fruit
of, ii. 193.

Cords of vanity, what is meant by, i.
183.

Corner is used metaphorically for the
chief part of a building, ii. 63.

Corner-stone, a, Christ is called, ii.
289; was laid under the Old Testa-
ment, but only in hope, ii. 291.

Counsellor, a title given to Christ, and
why ? i. 310

Crown, God’s, why the Church is
called, iv. 326 ; of Ephraim, what
is denoted by, ii. 271.

Cruel, why the day of God is said to
be, i. 417.

Cruelty always accompanies impiety,
iv. 91; of the Medes, i. 426.

Custom is the chief foundation of
superstitions, i. 276.

Cyrus was named long before he was
born, iii. 390; why called God’s
anointed, iii. 394; was but a hired
soldier, iii. 335; how he was be-
loved by. God, iii. 480; did he
change his religion ? iii. 395; was
stained by very great vices, ili, 482 ;
in what manner he built Jerusalem,
iii. 412.

D

Damascus, the chief city of Syria, ii.
20; at what time Isaiah prophesied
concerning, ii. 21.

Daughter sometimes denotes a nation,
i. 51; and sometimes a city, iii. 127.

David was a type of Christ, iii, 144;
why this name is sometimes given

492

to Christ, i. 99; why he was called
God’s servant before he was born,
iii. 357 ; city of, what was called, ii,
118; the key of the house of, ii.
136; the mercies of, what is meant
by, iv. 161.

Day of the Lord, the, what it is, i.
414; why called cruel, i. 417.

Dead, the, are they capable of know-
ing the affairs of men ? ii. 338; how
are they said to be incapable of
praising God ? iii. 178.

Deaf, the Church gives hearing to the,
ii, 332. |

Death is often denoted by The Grave,
iv. 121; of good men, is sometimes
a public calamity, iv. 195.

Death of Christ, the, was voluntary,
iv. 119; is the cause and source of
our life, iv. 121; Christ shall obtain
the fruit of, iv. 126; glorious re-
sults of, iv. 129.

Decree of God, the, cannot be broken
or made void, i. 461; must not be
judged of by our fickle imaginations,
ili, 214; sometimes to outward ap-
pearance is changed, i. 461.

Deluge, a, the captivity in Babylon
compared to, iv. 142.

Demosthenes, a passage from, iii. 451.

Description of a well-regulated state,
i, 129.

Difference between the law and the
gospel, iv. 185; between us and
God’s ancient people, i. 71; between
the Old and New Testaments, i. 76;
between the kingdom of David and
the kingdom of Christ, i. 98; be-
tween the true servant of God and
a hypocrite, i. 134; between be-
lievers and the reprobate, ii. 256;
between faith and a bare knowledge,
iii. 429.

Dionysius the Second, detestable glut-
tony of, ii. 272; quotation from
Justin the historian concerning, ii.
273, n. 1.

Diviners, who are meant by, i. 127.

Divorcement, bill of, what is meant
by, iv. 47.

Doctrine, a twofold use of, i. 380; is
the seed of spiritual life, iv. 37; the
Church is built by, iv. 145; the
Papists almost extinguish the light
of, i. 387; the whole authority of
Christ is founded on, iv. 9; alone
makes the sacrament, ii. 87.

Dream and vision, two ordinary me-
thods of revelation, i. 36; of a
hungry man, comparison of, ii. 317;

GENERAL INDEX.

the elegance and beauty of the com-
parison, ii. 318, ”. 1.

Drunkenness condemned, i. 175; ii.
271.

s

E

East wind, the, injurious to Judea, ii,
258.

Edomites, the, judgments of God
against, iii. 45; were hostile to the
people of God, though related to
them by blood, iii. 48; Bozrah was
the chief city of, iii. 50; having
breathed lofty pride, shall be dis-
gracefully cast down, iii. 54.

Effeminacy condemned, i. 115.

Elam, a name for Persia, ii. 94.

Elders, who are meant by, ii. 187.

Elect, the, have their names written
in the book of life, i. 155 5 proofs of
the divine compassion towards, ii,
257 ; the calling of God is effica-
cious in, iv.'147; difference between,
and the reprobate, ii. 256; alone
believe, i. 285; iv. 113; cannot
perish, 286.

Election goes before calling, iv. 83 is
the beginning of sanctification, iv.
21; the end of, iii. 345; is of free
grace, ili, 357; depends on the
promise of God, iii. 255; is the
beginning of our salvation, iii. 399.

Egypt, reasons why the Jews were
forbidden to flee for help to, ii.
344; fables of the ancients about
the cities of, ii. 69; deliverance —
from, is often mentioned by the
prophets as an extraordinary work
of God, i. 157.

Egyptians, the, were much addicted to
idols, ii. 49 ; boasted that they were —
the inventors of learning, ii, 51 ;
reckoned themselves to be invin-
cible, ii. 54.

Eliakim, the suecessor of Shebna, ii.
133.

Englishmen make use of bows and
arrows in battle, i. 1955 are more
blood-thirsty than the Spaniards,
i. 425,

Envy is the chief source of quar-
rels, i. 392.

Ephraim includes the ten tribes, ii.
270 ; what is the crown of, ii. 271.

Epicureans, the, lived for the passing
day, ii. 126; proverbial sayings of,
iii. 193.

Epicurus, opinions of, about happiness,
i, 184.

a;

GENERAL INDEX.

Esau, what was the nature of the re-
pentance of, ii. 225.

Eternity of God, the, belongs to
Christ, ii. 202.

Ethiopia, prophecies concerning, ii.
35

Extension of the Church, iv. 314.
F

FaBizs of the Papists about oxen and
asses, i. 41; of the ancients, about
the cities of Egypt, ii. 69.

Faith, the cheerfulness which springs
from, i. 213 ; does not deprive us of
all feeling, i. 233 ; God sets a high
value on, i. 240; does not depend
on the will of men, i. 285; is a
powerful aid to our confidence, i.
212, 399; is proved by adversity,
iii. 11; description of the nature
of, iv. 160; is always followed by
confession, iii. 330; difference be-

tween, and a bare knowledge, iii.
429; must be joined to the word,
iv. 160; the actual trial of, iii. 11 ;
needs confirmation, iii. 109; makes
us partakers of all Christ’s benefits,
i. 376; preparation for, iii, 331 ;
how great is the power of, ili. 336 ;
is the mother of calling on God,
i. 61; the beginning of, is humility,

- iii. 33]; consists in certainty and
clear understanding, iv. 109; the
unity of, ought to be maintained, i.
404; implicit, idle notions of the
Papists about, iv. 109.

Faithful, that is true and worthy of
eredit, i. 263; put for firm and
sure, ii. 137.

Faithfulness, justice springs from, i.
81; of God, iv. 20, 78.

False conviction of wisdom is wicked
and destructive, i. 187.

Fanatics disjoin the Word and the
Spirit of God, ii. 347; disregard the
ordinances of baptism and the Lord’s
Supper, i. 341; condemn every kind
of wars, i. 102.

Fasting, a false opinion concerning,
iv. 220; is made by hypocrites a
greater encouragement to sin, iv.
228; is an appendage to prayer,
iv. 232.

Fatherless, the, are the objects of
God’s care, i. 65.

Fathers are bound to transmit the
name of God to their children, iii.
179; the iniquity of, punished in
their children, i, 452.

493

Fear, two kinds of, i. 233.

Fear of God, the, wisdom is founded
on, ii. 58; the genuine fruits of,
i, 170; contains within itself true
obedience, iii. 18; leads men to listen
to the word of God, iv. 61 ; chas-
tisements teach us, ii. 22! ; some-
times denotes a fixed rule of judg-
ing, i. 377.

Fierceness of wicked men, the cause
of, iii, 135.

Finger, pointing of the, illustrated by
the usages of antiquity, iv. 236, n.1.

Fire, the wrath of God is compared
to, i. 875; a metaphorical expres-
sion for dreadful anguish, ii. 226 ;
absurd arguments of the sophists
concerning, ii. 388 ; and water, put
for every kind of miseries, iii. 319 ;
of purgatory, is an invention of the
Papists, iii. 42.

Flatteries, nothing is more hurtful
than, i. 324 ; anecdote illustrative of
the difference between meekness
and, iii. 290.

Flesh put for weakness and frailty,
ii. 393; abstinence from eating, is
absolutely enjoined by the Papists,
ii. 125.

Fools are commonly hasty and rash,
ii. 409.

Forgetfulness of God, ii. 25.

Free grace, election is of, iii. 357 ; the
covenant of God is of, iv. 161.
See Grace of God.

Free will openly maintained by Papists,
i. 69; and in support of it they
torture Scripture, i. 71 ; men do not
repent by their exercise of, i. 63 ;
pompous applauses of, by Papists,
i. 1215; extolled by the Pelagians,
iv. 147.

Friend, why Isaiah calls God his, i.
163.

Fruit of conversion, ii. 193; of re-
pentance, i. 64; of the death of
Christ, iv. 126; of chastisements,
ii. 193, 221; of the fear of God,
i. 170; of the grace of Christ, iii.
62.

Furlong, Roman, the extent of, re-
duced to English miles, ii. 146,
n. 2.

Future, how we may know the, ii. 61,

G

GALILEE of the Gentiles, why so called,
i, 298,

AD 4

Gates, mourning of the, i. 148, 466 ;
publie assemblies were held in the,
li. 335.

Gehenna, the etymology of, ii. 386.

Generosity, a proper method of exer-
cising, li. 161; highly commended,
iv. 233,

Gentiles, the ealling of, foretold, i.
435 ; ii, 232 ; is a splendid demon-
stration of the power of God, iii.
426; brought them into a brotherly
relation with the Jews, iv. 434.

Glorious things done by God, i. 403,

Glory of a Church, what is the true,
i. 155; figurative description of, iv.
280.

Glory of God, the, shines throughout
the whole world, i. 205 ; is not be-
held by wicked men, and why, ii.
224 ; sometimes put for his mercy,
iii. 447 ; our salvation is connected
with, iii. 476 ; is chiefly visible in
the fulfilment of his promises, iii.
296; the end of our election is, that
we may shew forth, iii. 345.

God acts by men in three ways, i. 340;
commands by his decree and by his
law, i. 34; does not permit Satan
to inflict deadly chastisements upon
us, 1.363; hath done glorious things,
i. 403; why he is called the Holy
One, i. 404; when he conceals him-
self, tries our faith, ii. 42; will take
care of the righteous, ii. 217; is
contrasted with pious kings, ii. 229;
does not leave his people destitute
of the necessary means, ii. 394 ; in-
flicts punishment by the hand of
wicked men, iii. 98; the faithfulness
of, iv. 20; dwells continually in his
Church, i. 389 ; why he swears by
himself, iii. 426; cannot hate his
elect, ii. 250 ; calls men to repent-
ance in two ways, ii. 123; how he
deals with the reprobate, i. 481 ;
does not need the assistance of any
one, iii. 215; has full power over
men, iii. 408 ; draws men to him in
two ways, iv. 378.

God of Israel, reasons of the appella-
tion, ii. 100.

Godly, the, are visited with heavy
afflictions beyond others, ii. 235 ;
are exhorted to exercise patience,
ii. 241; have no reason for exclaim-
ing against God’s chastisements, ii.
259; were a laughing-stock to irre-
ligious men on account of their sim-
plicity, ii. 289; are not left destitute
of necessary means, ii. 394; are

GENERAL INDEX.

continually under God’s protection,
iii. 131; sometimes have their minds
overclouded, iii. 167; exhorted and
encouraged to thanksgiving, iv. 28;
falsely copied by hypocrites, iv.
26

Godly teachers exhorted and encour-
aged by Christ, iv. 13; consolation
of, iv. 14; have been formed by a
divine hand, iv. 15 ; special assist-
ance promised to, iv. 57; ought to
be ready to assign a reason for their
doctrine, iv. 59; what ought to be
the aim of, iv. 320.

Good-pleasure, what is meant by a time
of, iv. 22.

Goodness of God, the, described in
lofty terms, iv. 1553; salvation is
founded on, iv. 745; ought to be
everywhere proclaimed, i, 403; is
well fitted to give us peace, iii.
260; Christ is the fountain of, i.
402.

Gospel, the, is the doctrine of reecon-
ciliation, i. 100; dispels the dark-
ness, li. 198; peace of conscience is
the fruit of, i. 100 ; the Lord offers
to us everything necessary for sal-
vation, i. 241; the fulness of know-
ledge which shines forth in, ii. 201;
why it is so much hated by the
world, ii. 409; is an undoubted
pledge of God’s favour, iv. 23; in-
gratitude of men in rejecting, iv. 157;
difference between the law and, iv.
185; the reformation of the Church
is effected by the means of, ii. 409; ~
why is it compared to a sieve, iv.
298; is the spiritual food of the soul,
ii. 197; the efficacy of the Holy
Spirit ought not to be separated
from the preaching of, iv. 39; by
the decree of God was preached to ~
all nations, ili. 425; why it is com-
pared to a banner, i. 391; is nota
new doctrine, iii. 291.

Grace of God, the, is free, i. 453; ven-
geance for the contempt of, i. 168;
should be proclaimed to others, iii,
64; highly commended, iii. 326.

H

Happiness, what renders it full and
complete, ii. 198; iii. 41; iv. 148.
Hardening of the heart does not arise

out of the nature of the word, but is
accidental, i. 217.
Healing, the first step of, is repent-

rape

i=

GENERAL INDEX.

ance, i. 219; used in various senses,
ii. 80.
Herodotus quoted, ii. 35, n. 1.
Hezekiah contemptuously treated by
Rabshakeh, iii. 80; uncommon piety
and modesty of, iii. 96 ; does not
reject the testimony of a mortal
man, iii. 108; striking instance of
faith and steadfastness in, iii. 126 ;
is seized with a mortal disease, iii.
151; manifests true patience, iii.
153; does not plead his merits
against God, iii. 155; his prayer
was heard, iii. 159; why was he so
eager to avoid death ? iii. 178; the
remedy prescribed to, iii. 180.
High places, what is meant by, jii. 30.
Hissing, whence the metaphor is taken,
i. 194, n. 1 ; sometimes denotes the
efficacy of God’s secret operation or
design, i. 253; and not speech, was
the language of the Troglodytes, ii.
35

Holy One, the, why is God so called ?

i. 404,

Holy Spirit, the, is a Divine Person,
iii. 484; the efficacy of, ought not to
be separated from the preaching of
the gospel, iv. 39; promises of the
influence of, ii. 419; the office of, iii.
211; is the teacher of believers, ii.
340 ; how he is provoked, iv. 349 ;
why he is compared to clean water,
i. 63.

Hosts. See Lord of hosis.

Humiliation of Christ, the, predicted,
iv. 107; excited astonishment, iv.
108 ; appeared in the want of mag-
nificence or outward display, iv. 113;
Isaiah complains of the wicked judg-
ments of men concerning, iv. 115;
was the beginning of his supreme
dominion, iv. 130.

Humility, nothing but the pure know-
ledge of God can teach us, iii. 97;
is the beginning of faith, iii. 331; is
often enjoined on believers, i. 492;
ii. 215, 366; of Hezekiah, iii. 107.

Husbandman, the seasons of Provi-
dence illustrated by the labours of

¥ the, ii. 303.

Hypocrisy is. the mother of all vices, i.
340; is never free from supercilious
disdain, iv. 383.

Hypocrites have always been mingled
with the Church, i. 83; quickly re-
turn to their natural disposition, i.
252; are wont to find fault with
God, i. 68; never flee to God but
when constrained by afflictions, ii.

495

233 ; may be said to assume a false
colour of silver, i. 75; rebuked for
foolish confidence, i. 358; will derive
no benefit from the promises of God,
ii. 211; with all their boasting, shall
nevertheless perish, ii, 294 ; fruit-
less is the labour of, ii. 312; it is
not easy to shake the false confi-
dence of, i. 58; make an improper
use of the name of God, iii. 27;
flatter themselves in their super-
stitions, iv. 207; the great obstinacy
of, iii. 25; falsely copy the children
of God, iv. 26, 226; make fasting a
greater encouragement to sin, iv.
228; the manner in which they
should be treated, iv. 225 ; how to
shake off the slothfulness of, i. 78 ;
are scrupulously attentive to cere-
monies, i. 56, 67; in what respect
they resemble a bulrush, iv. 231 ;
their talkativeness in prayer, i. 61 ;
their pretences for hearing many
masses, iv. 229; in what manner
they seek God, i. 322,

I

IpoLATERS are amazingly delighted
with their own superstitions, i, 117;
in their afflictions betake themselves
to their idols, i. 494; are not guided
by reason, i. 495; the hypocrisy
i. 345; the stupidity and madness
of, iv. 372 ; their awful end, i. 87.

Idolatry reproved, i. 107; the source
of all evils, ii. 260; strongly ab-
horred by God, ii. 261; always joined
with superstition, ii. 323; is a very
base kind of fornication, iv. 200; is
utterly abominable, iii. 274 5 natu-
rally exists in almost every human
mind, i. 85; of the Papists, i. 86.

Idols, are called by Papists the Books
of the Unlearned, i. 108; the Egyp-
tians were greatly addicted to, ii.
49; Papists attempt to make a union
between God and, ii. 25; are the
work of the hands of men, ii. 27;
ought to be rejected as things of no
value, ii. 373.

If not, a form of swearing, i. 173, n. 1;
i. 337; lesson to be learned from
this elliptical form, i. 457.

Ignorance proceeds from the sinful
dispositions of the mind, ii, 263; the
wicked have no plea of, ii. 225; is
it the cause of all calamities? i, 178;
is the general name for every kind

496

of sin, ii, 264; a learned, what is so
called by Augustine ti. 207.

Immanuel, remarkable prophecy con-
cerning, i. 245,

Impiety is always accompanied by
pride and cruelty, iv. 91.

Implicit faith, idle notions of the Pa-
pists concerning, iv. 109.

Indignation of God, the, against the
Church will not last always, ii. 242.

Infidelity, proofs of, i. 185.

Ingratitude, is monstrously unnatural,
i. 40; the people of Israelites are
justly accused of, ii. 29; shuts the
door against God’s blessings, iii. 16;
of the world, iv. 13; of men in re-
jecting the gospel, iv. 157.

Instruments, men are compared to,
and why, i. 351.

Intercession of Christ, the, is founded
on his sacrifice, iv. 131.

Inventions of men, condemned by God,
i. 85.

Isaiah, imitates the writings of Moses,
i. 38; why he declares that the Jews
of his age endured a great variety of
afflictions, i. 49; why he calls God
his friend, i. 163; the time when he
prophesied, i. xxx; who wrote the
inscription to his prophecy ? i. XXXII;
all his prophecies belong strictly to
Judah and Jerusalem, i. 36; how
he could see God, i. 200; was not
sent to men indiscriminately, but to
the Jews, i. 216; vision of, why not
exhibited to him at the very begin-
ning, i. 199; was a kinsman of
Christ, i. 163; assumes the character
of a mournerin describing the calam-
ities of Moab, i. 473; did he liter-
ally walk naked, or not? ii. 87; why
he put some of the promises into
the form of verse, i. 162; ii. 209.

Islands, what are meant by, ii. 90.

Isocrates quoted, ii. 62.

Israel, a highly honourable name, i. 42;
= of, reasons of the appellation,

100; the children of, were de-
geeenie sons, ii. 397.

Israelites, the, why rejected by God, i.

106.

J

Jacos is introduced as moved with
shame on account of the crimes of
his posterity, ii.338; sometimes put
for the ten tribes, ii. 23.

Janus, the temple of, illustrated, i.
100, n. 1

GENERAL INDEX.

Jerome quoted, i. 266; iv. 169, 171.

Jerusalem, how Cyrus built, iii. 412 ;
was a powerfully fortified city, ii.
112; how the foundations of, are
called eternal, iii. 366 ; why called
the City of God, iii. 412 ; was mira-
culously preserved, i. 368; why said
to have been formed from ancient
days, iii. 132.

Jesse, Christ predicted under the
metaphor of a rod. out of the stem
of, i. 371.

Jews, the, are reminded of their ori-
gin, iv. 66; our condition is superior
to that of, i. 39 ; were brought into
a brotherly relation with the Gen-
tiless iv. 436; insatiable covetousness
of, i. 106; reproved for fleeing for
help to Egypt, ii. 344; were the
first-born in.the house of God, i.
436; were polluted by imitating the
vices of heathen nations, i. 105; de-
spised and disdained their condition,
i. 265 ; hypocrisy of, ii. 323; their
inveterate unbelief, iii. 466.

John the Baptist, why he affirmed that
he was not a prophet, iii. 205.

Josephus quoted, ii. 72.

Joy of harvest and of victory, i, 303 ;
the only true and proper ground of,
iii. 73 ; of the godly is spiritual and
everlasting, iii. 74; of the wicked is
without foundation, i. 464; = sin-
ful, ii. 124, 174.

J udge of the world, Christ is, ii. 410.

J udges ought not to accept bribes, i.
70.

Judgment sometimes denotes that
which is good and right, i. 65; visi-
tation is put for, i. 3355; put for
moderation of chastisement, ii. 367;
for protection, i. 488,

Judgments of God described by striking

metaphors, i ili. 47; ought not to be
judged according to outward ap-
pearances, ii. 41.

Justice springs from faithfulness, i.
81; and judgment includes all that
belongs to repentance, ii. 422.

Justin the historian deseribes the in-
dolence and gluttony of Dionysius
the Second, ii. 273, m. 1.

Juvenal quoted, i. 173.

K

Kry, why carried on the shoulders, ii.
136, n. 2; of the house of David, ii.
136.

‘

GENERAL INDEX.

Keys of the kingdom of heaven, what
they are, ii. ] 37.

Kingdom of Christ, the, why called
the last of the days, i. 91; the
nature of, i. 381; the glory of, ii.
187; described by metaphors drawn
from the ordinary life of men, ii.
375; is begun here, but shall be
completed at the last day, iii. 62;
blessings which God promises to,
iv. 402; is everlasting, i. 313; is
peaceful, i. 99.

Kings; pious, God is contrasted with,
ii. 229,

Kir, the geographical position of, ii.

16, n. 2.

Knowledge under the Law and under
the Gospel contrasted, ii. 201; bare,
difference between faith and, iii.
429.

L

Last of the days, why the kingdom of
Christ is called, i. 91.

Law, the, consists of three parts, i.
XXvI; explained by the prophets, i.
XxviI; often denotes the whole
word of God, i. 96; gives abundant
direction for the whole conduct of
life, i. 177; why called a testimony,
i. 290; is called the book of Jehovah,
iii. 57; difference between the Gos-
pel and, iv. 185; Christ is the soul
of, ii. 322; contains the doctrine of
salvation, i.290; contempt of, is the
source of all that is evil, i. 190;
knowledge under, was dark and
feeble, ii. 201; contains the rule of
a holy life, ii. 170 ; put for the gos-
pel, ii. 291.

Lawgiver, the true Church is that
which acknowledges God to be a,
iii, 39.

Leanness, what is denoted by the
threatening of, i. 23.

Leviathan, is variously interpreted, ii.
246.

Liberality, true, is not of short dura-
tion, ii. 413.

Life, spiritual, out of Christ there is
none, ii. 408.

Light often denotes prosperity, iv.
255.

Lips mean an outward profession, ii.

Lord of hosts, the, reason of the ap-
pellation, ii. 100.

Lord’s Supper, the, is disregarded by
fanatics, i. 241.

VOL, IV.

497

Lucian the type of daring and scornful
infidels, ii. 268, n. 1.

Luther, the death of, was a public
calamity, iv. 196.

Luxury condemned, i. 176 ; believers
warned against, iv. 26.

Lycurgus, why he refused to enact a
law against ungrateful persons, i.
40.

M

Macetc condemned, ii. 61.

Magistrates, duties of, i. 324.

Maker of Jerusalem, the, why God i.
called, ii. 121.

Mass, the, Papists torture Scripture to
defend, ii. 72. ‘

Maximilian, the Emperor, anecdote
of, ii. 59.

Measures, Jewish, i. 174.

’ Meekness recommended, i. 378; of

Christ, iii. 288.

Mercy of God, the, his glory is some-
times put for, iii. 447.

Milo, anecdote of, iv. 76.

Ministers of the word, who are lawful,
iv. 311; ought to arm themselves
against ingenious adversaries, ii.
286 ; are especially bound to com-
fort wretched men, iv. 53; special
assistance is promised to, iv. 57;
ought to be ready to assign a reason

. for their doctrine, iv. 59. |

Miracles, the reason why God _ per-
forms, i. 239; wrought in Egypt,
iv. 76.

Moabites, the, were related to the
Jews by blood, i. 469; sudden and
unexpected destruction of, i. 470;
extent of the devastation, i. 492.

Mockers threatened, ii. 296 ; are ex-
horted to repentance, ii. 299; in
what way we ought to treat, ii.
286.

More, Sir Thomas, Lord Chancellor of
England, anecdote of, ii. 131.

Moses imitated by Isaiah and by all
the prophets, i. 38.

Mountain stands for the Church, ii.
197; denotes the temple and sacri-
fices, ii. 266; high, put for Babylon,
i, 409; of holiness, sometimes de-
notes the rule of a holy life, iv.
390.

Mourning, why the heavens are said
to be clothed with, iv. 51; difference
of the Eastern and Western nations
in the ceremonies of, i, 472 ; of the
gates, i. 148, 466,

21

498

Mouth and lips mean an outward pro-
fession, ii. 323.
Muttering of soothsayers, ii. 314,

N

Naixs, the use of, in ancient times, ii.
139, n. 1.

Naked, did Isaiah literally walk, or
was it a vision? ii. 87.

Name of God, the hypocrites make an
improper use of, iii. 28; put for
God himself, ii. 378 ; hypocrites
make false pretensions to, iv. 220,

Natural affections ought not to pre-
vent us from performing duty, i.
221.

Nerva, the Roman Emperor, contrast-
ed with Nero, ii. 405.

New work, put for unheard of and
uncommon, ili, 340,

Night often denotes adversity, ii. 221,

Nile, the, supplies in Egypt the place
of rain, ii. 55; the cataracts of, ii.
36 ; Hebrew, Greek, and Egyptian
names of, ii. ‘147, n.\1,

O

Oat, an, why Jehovah employs, iv.
34; a frequent form of, i. 173;
sometimes put for curse, iv. 395,
me

Obedience of Christ, the, in suffering
death, iv. 119.

Obedience to God, chastisements are
much needed for training us to, ii.
193.

Obstinacy of men in doing what is sin-
ful accounted for, i. 183 ; produced
defiance to heavenly doctrine, ii.
281; of hypocrites, iii. 25.

Oppian law explained, i. 145, n. 2.

Ornament of a Church, what is the
true, iv. 34.

P

Paestina, origin of the word, i. 462,
n. 1,

Panic, etymology of, i. 416.

Papists, the, spoil all the mysteries of
God by their own fooleries, i. 41;
the opus operatum of, i. 51; openly
maintain the doctrine of free-will, i.
69; idolatrous ceremonies of, i. 86;
their foolish and ignorant notion of

GENERAL INDEX.

sevenfold grace, i. 375; order Christ
himself to be silent, i. 382 ; almost
extinguish the light of doctrine, i.
387; have their favourite and more
celebrated idols, i. 495; attempt to
make a union between God and
idols, ii, 25; torture Scripture to
defend the mass, ii. 723; argue in-
conclusively about vows, ii. 773 ab-
surdly enjoin abstinence from eating
flesh, ii. 125; attempt to divide the
glory of salvation between man and
God, ii. 393; boast in a silly and
childish manner about the word
Chureh, ii. 277; absurdly consider
the Church to be bound to Peter’s
chair, ii. 310; foolishly boast of the
name of Bishops and other titles, ii.
326; abuse passages which recom-
mend works, iii, 31; complain that
we have impaired the worship of
God, iii. 87; absurdly allege that it
is through the merits of the saints
that God pardons us, iii, 144; un-
derstand ill the true ornaments of
a Church, iv. 34; absurdly separate
between the remission of punishi-
ment and the remission of guilt, iii,
177; idle notions about implicit
faith, iv. 109; confound pardon of
sin with repentance, iv. 269; pom-
pously applaud free-will, i. 121 ;
look on the preachers of the gospel
with greater abhorrence than on
monsters, i. 286; are impelled by
rage to follow their superstitions, iil.

374; rob God of his honour, iii.

333; wonderful change of their once
barbarous language, iii. 90; bring
forward empty ceremonies instead
of true sacraments, ii. 86; speak
blasphemously about the reading of

the Holy Scriptures, iii. 486; refu--

tation of their doctrine about satis-
factions, iii. 42; whence they draw
proofs of the intercession of the
saints, iv. 358; their superstition in
the worship of angels, iii. 146.

Pardon of sin, not to be expected un-
less we repent, ii. 260; a remark-
able testimony of, ii. 266 ; ; is be-
stowed through the free grace of
God, iii, 349.

Pastors, special assistance promised to,
iv. 57; when they have exhorted,
ought likewise to add prayer, ili.
111; how they ought to deal with
drowsy consciences, i. 111; in what
sense they are said to forgive sins,
iii. 350; the want of, is a terrible dis-

£
4
3

GENERAL INDEX.

play of God’s vengeance, iii. 200 ;
duties of, i, 322; why they are so
much hated by men, ii. 357; ought
to be distinguished by meekness, i iii.
288; are highly necessary in the
Church, iv. 32.

Patience, ‘the godly are exhorted to
exercise, ii. 241.

Peace universalat the coming of Christ,
i. 100; often signifies prosperity,
i. 312; of the wicked shali not be
perpetual, ii, 294.

Peace of conscience is the fruit of the
gospel, i. 100 ; the only way of ob-
taining, iv. 99 ; 3 contrasted with the
brutal repose of the reprobate, il.
422; is the fruit of faith, ii. 291 ;
shall be sought in vain by the repro-
bate, iv. 220; is enjoyed by none
but believers, ii. 424.

Pelagians, free-will extolled by, iv.
147,

Perseverance of believers, ii. 202 ; en-
joined, ii. 215.

Petra, references to the history of, i.
480, n. 2.

Physician of souls, Christ is, iv. 115.

Piety, sacrifices were intended to be
aids to, i. 55.

Pilate, why Christ was silent at the

judgment-seat of, iv. 119.

Place of the name, the, what it de-
notes, ii. 44.

Plato quoted, i. 129.

Play of language, i.
262.

Pliny, description of Domitian by, iv.
253.

Pointing of the finger. See Finger.

Popery, the origin of, ii. 181; there
is no Christianity in the whole of,
iii. 10; arose from the internal ene-
mies of the Church, ii. 181; the
wickedness of, was laid open by the
preaching of the gospel, ii. 411.
See Papists.

Poor, the, God takes particular care

117, 125, 170,

» of, i. 384; Christ will be the guar-

dian of, i. 377 ; the oppressors of, are
more wicked than highway robbers,

- i, 413.

Power of God, the, ought not to be
measured by our standard, ii, 99 ;
is sufficient to defend his people, ii.
395 5 wicked men treat with con-
tempt, iii. 91; all the kingdoms of
the earth are under, iii. 120; is
demonstrated by his works, iv. 79;
why Jehovah declares, iv. 8] ; ought
to be regarded in two points of view,

499

iv. 103; is not limited to natural
means, iii, 303 3; splendidly demon-
strated by the ‘calling of the Gen.
tiles, ili. 426 ; is perpetual, ii. 215 ;
ought to be viewed in connection
with his promises, i. 460.

Praise, how it is properly rendered to
God, i. 402.

Prayer is the opening up of our hearts
before God, iv. 353; what it is to
lift up, iii. ill; though God graci-

ously listens to it, is not meritori-

ous, ii. 160 ; ; fasting i is an appendage
to, iv. 232; “ought to be offered by
pastors for their hearers, ili. 111 ;
of Papists is perplexed by uncer-
tainty, iii. 111.

Preparation for faith, iii. 331.

Pride provokes the vengeance of God,
ii. 152 ; superstition is always ac-
companied by, iii. 96; impiety is
always accompanied by, i iv. 91; the
true method of repressing, i 121;
of women described and reproved,
i. 144 ; of Babylon, i. 419 ; of Moab,
i. 488.

Promises of God, the, ought to be.em-
braced with our whole heart, i. 460;
are the anchor which upholds us
amidst the billows of temptations, i.
235 ; will be of no avail to hypo-
crites, ii. 211; are all ratified in
Christ, ili. 283 ; election depends on,
iii, 255 ; the glory of God is chiefly
manifested in the fulfilment. of, iii.
296; are never made in vain, iv.
98 ; contain also blessings of the
present life, iv. 389.

Prophets, the, explain the Law, i.
XXvilI ; are not devoid of feeling,
i. 220; ought to be imitated in their
manner of teaching, i. xIx; the
Apostles borrow arguments from, i.
3U0 ; regarded the vengeance of God
with greater horror than other men,
ii, 31; the liberty used by them
complained of by wicked men, ii.
334; why they were called Seers, ii.
358 ; spoke of things which were
generally thought to be incredible,
iii. 52; why they always draw our
attention to the second table of the
Law, iv. 176 ; borrow comparisons
from human affairs, iv. 310 ; Christ
is the end of, ii. 322; were the ser-
vants of God, iii. 330; sometimes
assume the characters of other men,
ii. 95; how far they were subject to
kings, iii. 189; their doctrine shall
never die, iii. 108.

500

Prosperity often blinds and stupifies
men, ii, 416; often denoted by light,
iv. 255 ; of the Church shall be per-
manent, iv. 297, .

Providence of God, the, is universal,
i. 351; ought to be acknowledged
in the overthrow of kingdoms, iii.
9; the wisdom and equity of, iv. 71;
the labours of the husbandman il-
lustrate the sorrows of, ii. 803; is
treated with contempt by wicked
men, iii. 128 ; is exercised over all
the creatures, iv. 29.

Punishment is intended to bring back
wanderers to God, i. 322 ; with the
sinners themselves lies the blame of,
i, 327 ; is often inflicted by the hand
of wicked men, iii. 98; of Israel
figuratively described, i. 465; of
children for the sins of their fathers,
i. 452; difference of the effects of,
on the elect and on the ungodly, i.
110.

Purgatory, the fire of, is an invention
of the Papists, ili. 42.

Purity of heart, how manifested, iv.
228.

R

RapsHAKEH treats Hezekiah contemp-
tuously, iii. 80; speaks tauntingly
about Egypt, iii. 82; reproaches
Hezekiah with having overturned
the worship of God, iii, 87 ; utters
blasphemies against Jehovah, iii.
91.

Reasons why the Lord rejected his
people, i. 106 ; why God performs
miracles, i. 239.

Reconciliation to God is obtained by
free grace, iii, 41 ; the gospel is the
doctrine of, i. 100.

Redemption, the astonishing work of,
described, ii. 339; is a wonderful
blessing bestowed by God alone, iv.
265; ought to be celebrated with a
cheerful voice, iii. 300 ; the end of,
ii. 339; is a gift peculiar to the
kingdom of Christ, ili. 73.

Reduplication is a figure of speech
customary with Hebrew writers, i.

19,

Reeds employed by the Egyptians in
building ships, ii. 36.

Reformation of the Church, the, is
effected by means of the gospel, ii.
409.

Remission of punishment, the, absurd-
ly separated by Papists from the

GENERAL INDEX.

remission of guilt, iii. 177 ; this dis-
tinction easily refuted, iv. 116.

Renewal of the heart proceeds from
the grace of Christ alone, iii. 67.

Repentance ought to be publicly de-
clared, ii. 124; exhortations to,
i. 63; iii. 27; the beginning of,
i, 292; is the first step of heal-
ing, i. 219; is sackcloth neces-
sary as a sign of? ii. 123; fruits
of, described, i. 64; influence of
outward signs of, ii. 124; pardon
cannot be expected without, ii. 260;
mockers are exhorted to, ii. 299 ;
the change of the heart is the be-
ginning of, ii. 398 ; the outward ex-
pressions of, iii. 106; the promise
of salvation ought always to be ac-
companied by the doctrine of, iv. 166 ;
embraces a change of the whole man,
iv. 167 ; chastisements will not of
themselves drive us to, iv. 217; con-
founded by the Papists with pardon
of sin, iv. 269; of Esau, what was
the nature of, ii. 225; is the work of
the spirit of God, i. 63.

Reprobate, the, are excluded from the
book of life, i. 156 ; are more and
more blinded and hardeued, ii. 283;
make false pretensions to the name
of God, iv. 220; shall in vain en-
deavour to seek peace, iv. 220; how
they are beaten down by God’s chas-
tisements, i. 116; how they are in-
struments of the glory of God, iii.
345; difference between believers
and, ii. 256; the destruction of, is”
close at hand, ii. 295 ; the peace of
the children of God contrasted with
the brutal repose of, ii. 422.

Rest prepared for the weary who groan
under the burden, ii. 282.

Restoration of the Church, the, pro-~
ceeds solely from the grace of God,
ii. 420 ; of what it consists, iii. 32 ;
is the most valuable of all blessings,
iii. 36; begun when the people were
brought from Babylon, iii. 61; is
completed by Christ, iii. 66; the
true method of, iv. 32 ; will be won-
derful, iv. 36.

Resurrection from the dead, conver-
sion is, as it were, a, il. 79.

Revolt from God, the criminality of,
i. 40 ; astonishment of the Prophet
at, i. 73.

Righteous, the, God will take care of,
ii, 217.

Righteousness, in what it consists, ii.
212 ; how peace is the effect of, ii,

GENERAL INDEX.

_ 423; the method of following, iv.
67; must be sought in God alone,
iii, 431; put for a well-regulated
commonwealth, iii. 488; trees of,
who are called, iv. 308.

Rivers put for the vast army of the
Assyrians, ii. 38.

Robertson, the historian, describes
the power and opulence of Tyre, ii.
151.

Rock, why Abraham is called a, iv.
66

Rod of God’s indignation, why the
Assyrian is called the, i. 338.

Rome, the workshop of iniquity, iii.
133.

S

SaBsBaTH, the, includes all the exercises
of religion, iv. 177; is connected
with obedience and adherence to the
covenant, iv. ]80; the true observa-
tion of, iv. 241.

Sackeloth, an emblem of mourning,
ii. 88; is it necessary as a sign of
repentance ? il. 123.

Sacraments are never separated from
the word, i. 212; the use and design
of, i. 211; ii. 89; iii, 162 ; the true
use of, is ill understood, i. 211.

Sacrifices intended to be aids to piety,
i. 55; unnecessary after the mani-
festation of Christ, ii. 76; figura-
tively denote violent slaughter, ii.
312 ; why lifted up, iv. 282 ; some-
times denote the spiritual worship
of God enjoined in the gospel, iv.
184.

Salvation is bound up with the word
of God, i. 239; rests on Christ alone,
ii, 291; is begun and conducted to
the end by God, iii. 72 ; is founded
on the goodness of God, iv. 74; is
owing to God’s absolute power, iv.

_ 264; the law contains the doctrine
of, i. 290 ; election is the beginning
of, iii. 399; is connected with the
glory of God, iii. 476.

Sanetified, why the Medes and Per-
sians are said to be, i. 411.

Sanctification, election is the begin-
ning of, iv. 21.

Sanctuary, various meanings of the
word, i. 279.

Satan presents numerous obstacles to
the progress of the people of God,
iii, 72 ; the strength, craft, and de-
ceitfulness of, ii. 247 ; attacks, in va-

501

rious ways, our hope of eternal life,
iii. 92 ; makes a wicked use of ad-
versity to press upon us, ili, 94 ; in-
vades and assails the Church, iv. 33;
indirectly creeps into the place of
God, iii. 93; is not permitted to in-
flict deadly chastisements upon us,
i. 363 ; contributes, though unwill-
ingly, to the glory of God, i. 117;
shall at length be destroyed, ii. 247.

Satisfactions, abominable inventions of
the Papists concerning, iii. 42.

Scripture, Holy, often speaks after the
manner of men, ili, 218; the read-
ing of, is blasphemously asserted by
Papists to be dangerous and hurtful,
iii. 486; highly necessary, iv. 53 ;
tortured by Papists, i. 71.

Second table of the law, the, why the
prophets always draw our attention
to, iv. 176.

Seek God, what it is to, i. 322.

Seers, why the Prophets were called,
ii. 358.

Sennacherib, prophecy concerning, ii.
401; treachery of, iii. 20; is slain
by his own sons, iii. 148.

Seraphim, a name given to angels,
and why, i. 202.

Servant of God, why Christ is called,
iv. 106.

Shear-jashub, a name not given at
random to Isaiah’s son, i. 231 ; al-
lusion made by the Prophet to the
name, i. 357.

Shebna the scribe was a foreigner, ii.
132 ; his cunning and deceit, ii. 128 ;
his ambition, ii. 131 ; succeeded by
Eliakim, ii. 133.

Sheep, the people of God are often
compared to, i, 465.

Shepherd, the Lord performs the
office of a, iii. 31; is a careful and
attentive, iv. 25.

Sidon was greatly inferior to Tyre, ii.
146.

Sieve, why the gospel is compared to
a, iv. 298.

Signs, how far we ought to ask, i. 241 ;
the end and use of, i. 242 ; some-
times were events which happened
later than the deliverance itself, iii.
136; two kinds of, i. 2425 put for
the positions and various aspects of
the stars, iii. 386; of repentance,
i. 123.

Silence is often taken for death, i.
207.

Silver, false colour of, assumed by hy-
pocrites, i. 75.

502

Sin, why Christ is called, iv. 124.

Slothfulness of the Jews reproved, ii.
416 ; of hypocrites, how to be shaken
off, i. 78.

Sodom and Gomorrah, shameful wick-
edness of, i. 36; the punishment of
Israel distinguished from the de-
struction of, i. 52; the example of,
frequently employed by the pro-
phets, i. 427; rulers of, why the
princes of Israel are called, i. 54.

Son of God, the, Christ is called by
way of eminence, i. 307 ; has been
given to the people, i. 308.

Song and parable of a vineyard, i.
164,

Soothsayers, the confused muttering
of, ii. 314.

Sophists, absurd arguments of, con-
cerning fire, ii. 388.

Soul, the, the gospel is the spiritual
food of, ii. 197,

Spaniards, the, not so blood-thirsty
as the Germans or the English,
but more addicted to plunder, i.
425.

Spirit. See Holy Spirit.

Spreading forth of the hands in prayer
not condemned, i. 61.

Stadium. See Furlong.

Standard-bearer, what is. meant by
the fainting of a, i. 355.

Stability of a Chureh, what is the true,
iv. 835; must not be judged from
that of the world, iii. 134.

Staff fastened or grounded, various
opinions of interpreters concerning,
li. 884, . 1.

State, a well-regulated, deseribed, i.
129; is a singular gift of God, i.
130 ; cannot stand without instruc-
tion, i. 131.

Strange, why God’s judgments are
ealled, ii. 298.

Sun-dial of Ahaz, lengthened note con-
cerning, iii. 525.

Superstition, the origin of, i. 275;
iv. 381; viewed either in itself or in
the disposition of the mind, i. 59; the
decay of, is a matter of congratula-
tion, i. 429, ». 1; is always joined
with idolatry, ii. 323; custom is the
chief foundation of, i. 276; is always
accompanied by pride, iii. 96; hypo-
crites flatter themselves in, iv. 207;
as to the interment of bodies, i. 448;
assumes the cloak of devotion, i. 85;
does not arise merely from ignor-
ance, iii. 379; of the Israelites, ii.

GENERAL INDEX.

27; iv. 382; a confused medley of,
in Popery, iv. 416.
Supper. See the Lord’s Supper.
Swearing, a frequent form of, i. 173;
is a part of the worship of God, ii,
70. |
Symmachus quoted, ii. 311, ». 2.
Syria, Damascus was the chief city of,
ii. 20; the reason why it was eut
off, ii. 22.

T

Taste of the Law, the second, why
so earnestly recommended by the
prophets, i. 66; in what order its
commandments ought to be placed,
i. 68.

Talkativeness of hypocrites in prayer,
i. 61.

Tarshish, the Hebrew name for Cilicia,
1. 1153 ii, 145.

Teachers. See Godly Teachers.

Temple in Jerusalem, the, was sur-
rounded by walls, ii. 119; put for all
ceremonies, iv. 410; how it was the
house of God, iv. 385; the restored,
was greatly inferior to the former,
iv. 295; the use of, iv. 373.

Temptations both internal and exter-
nal,'i. 274. .

Ten tribes, propheey concerning the,
ii, 270.

Testimony, why the law of Ged is
called a, i. 290.

Thanksgiving, all the godly exhort
to, 1. 397; iv. 28.
Threatenings are sometimes condi-

tional, iii. 58.

Time of good pleasure, the, what is
meant by, iv. 22. 5

Titles given to Christ, i. 307; adapted
to the case in hand, i. 309.

Tophet means Hell, ii. 386.

Trial of faith, iii. 11.

Trinity of persons in the Godhead
alluded to, i. 213.
Troglodytes, the, the inarticulate

language of, ii. 35.

Trust in God recommended, ii. 214.

Tyrants are hated by the whole world,
i. 439; are blinded by their great-
ness, i, 440; their end threatened,
1.448; grievous cruelty of, iii. 34;
dream of having in their power the
successful result of battles, iii, 130 ;
compared by Athanasius to clouds,
i. 447.

é

GENERAL INDEX.

Tyre was wealthy and highly cele-
brated, ii. 143; the trade of, de-
scribed by a modern historian, ii.
151, n. 1; causes of the destruc-
tion of, ii. 152; history of, concisely
related by Bishop Lowth, ii. 159,
n. 1; represented as bewailing her

_ ancient glory, ii. 148.

U

UNBELIEF, what are the only two
causes of, i. 460; manifested in
every department of human life, ii,
848; proofs of, iv. 30, 81.

Ungodly, the, ought to be sharply and
openly reproved, ii. 355; the cause
of the foolish confidence of, ii. 328;
their destruction is righteous, i.
134,

Unity of faith, the, ought to be main-
tained, i. 404.

Universality of human guilt, iv. 117.

Uzziah, the death of, whether civil or
natural, i, 199.

Vv

Vattzy of vision, the, why Judea is
ealled, ii. 109, 115.

Vanity, cords of, what is meant by,
i. 183.

Vengeance of God, the, regarded with
greater horror by the prophets than
by other men, ii. 31.

Venice, illustration drawn from, ii. 54;
the merchants of, ii. 151; was never
taken by storm, ii. 155 ; abounded
in wealth and luxury, iii. 449.

Verse, why some of the promises
were put by Isaiah into the form of,
i. 162; ii. 209.

Vessels of anger, in a different sense
from that which is used by Paul, i.
414,

Victorious, the Church shall certainly
be, i. 393

Vineyard, a metaphor for a nation, i.
142; and especially for the nation

_ of Israel, i. 169; song and parable
of, i. 164 ; expresses God’s astonish-
ing love towards the Church, ii.
248; why it was plundered and laid
waste, ii. 249.

Virgin, a, Tyre is mmetapnorwally
ealled, ii. 155.

Vision and dream, two ordinary
methods of revelation, i. 36; the

503 .

advantage and design of, i. 90; the
valley of, why Judea is called, ii.
109, 115; of Isaiah, why not ex-
hibited to him at an earlier stage, i.
199.

Visitation put for judgment, i. 335.

Voice of God, the, is heard even by
dumb creatures, i. 38.

Voluntary, the sufferings of Christ
were, iv. 119.

Vows are a part of the worship of God,
ii. 765 inconclusive argument of
Papists concerning, ii. 77,

WwW

Wak is sometimes lawful, i. 131; is
kindled by the command of God, i.
194; fanaties condemn every kind
of, i. 102.

Watchmen, why the prophets are
called, iv. 188, 2. 1.

Water, clean, why the Holy Spirit is
compared to, i. 63.

Ways, why the commandments of God
are called, i. 95.

Wicked, the, what shall be the end of,
ii. 34, 43; have no plea of ignor-
ance, ii. 225; their peace shall not
be perpetual, ii. 294; reproved for
complaining of the liberty used by
the prophets, ii. 334; shall at length
be destroyed, ii. 385; God inflicts
punishment by the hand of, iii. 98;
indulge in some confused imagina-
tions about God, ili. 123; the cause
of the fierceness of, iii. 135; treat
with contempt the Providence of
God, iii. 1285 shall accomplish
nothing without the will of God, iii.
136 ; their prosperity shall not be
of long duration, iv. 72; the word
of God is efficacious for condemning,
iv. 172; are sometimes spared on
account of good men, iv. 387 ; do
not behold the glory of God, and
why, ii. 224 ; ought not to be feared,
i. 276; how they deny that God has

, created them, ii. 330.

Wicked imitation, the Jews condemned
for, iv. 201, 415.

Wickedness of men, the, how punished,
ii. 321.

Widows are objects of God’s care, i.

Wisdom is founded on the fear of
God, ii. 58; false conviction of, is
wicked and destructive, i. 187 ;
what is the true, iii, 18,

. 504

Women, the pride of, described and
reproved, i. 144,

Word of God, the, our salvation is
bound up with, i. 239; is disjoined
from the Spirit of God by fanatics,
ii, 347; all evils arise from contempt
of, ii. 357; the power of, is per-
petual, ii. 336 ; contains all that re-
lates to the guidance of our life, ii.
348 ; to be fed with, is the most
valuable of all blessings, ii. 371;
believers should suffer themselves
to be guided by, iv. 60 ; how it re-
sembles rain, iv. 171; is efficacious
for the salvation of believers, iv.
172; ceremonies are condemned
when they are separated from, i.
57; faith must be joined to, iv. 160;
the fear of God leads men to listen
to, iv. 61.

Work put for judgment, i. 184; new,
put for unheard of and uncommon,
iii, 340.

Workmanship of God, the, believers
are called on account of regenera-
tion, ii. 26, 83.

World, the, why Babylon is called,
i. 419; the glory of God shines
throughout, i. 205; why the gospel
is so much hated by, ii. 409.

GENERAL INDEX.

Worship of God, the, described by
outward acts, ii. 44; confession is a
necessary part of, ii. 71; vows are
a part of, ii. 76; ought to be pre-
ferred to everything else, ii. 373;
the Papists complain that we have
impaired, iii. 87; lawful, a defini-
tion of, iv. 413; was spiritual since —
the beginning of the world, i. 59;
iv. 410.

Wounds and bruises, a figurative de-
scription of punishment, i. 47.

Wrath of God, the, is compared to
fire, i. 87.

x

XENOPHON quoted, i. 423; as to the
storming of Babylon, ii. 96.

Z

Zion, Mount, put for the Chureh, i.
347; was consecrated to God, ii.
45.

Zoan, one of the chief cities of Egypt,
ii. 62.

Zoar, compared to a heifer of three
years old, i. 474.

THE END.

EDINBURGH : T, CONSTABLE, PRINTER TO HER MAJESTY.

BINDING SECT. | APR 18 1980

Bible Calvin, Jean
Comment Commentary on...Isaiah;
(O.T.) tr. by Pringle
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